• Journal of the Korean Society of Costume
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• v.41
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• pp.153-168
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• 1998

The purpose of this study is to examine, specifically, the external and internal characteristics of anti-fashion expression in the Korean student movement after the 1945 Liberation. The dress expressed in the student movement represented the purity of student and characterized resistance, and this character expressed strongly in 80s, faded from middle of 90s. Until the 60s, the student movement was not characterized by, so activist students wore dress and suits. It symbolized students as an elite group of society. They added on head-bands to express resistance. In the 70s, activist students wore school uniforms, school military training wear, blue jeans and loose shirts in demonstrations. They tried to express re-bellion against the government and the older gen-eration. In the 80s, the period was remarkably distingusihing by the economic growth at that time. Activist students wore T-shirts with Korean letters and popular paintings specially made, Korean costumes, wrapped in the Taggeuki (Korean national flag), and refused wear on jeans because of anti-Americanism. They also wore masks, muffled their faces, and got their heads shaved. These anti-fashions are very strong expressions for the national independence spirit, national traditional heitage, anti-foreign power and anti-American. In the early 90s, activist students wore reformed Korean costumes specially made group uniforms, after that they wore casual everyday clothes with caps. They tried to express remarkable resistance in the early 90s, but after the mid-90s expression of resistance weakened and faded, so there was no distinction between activist and non-activist. There are the reasons why the student movement changed after the peaceful transfer of political power.

• Journal of the Korean Society of Costume
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• v.41
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• pp.139-152
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• 1998

The purpose of this study is to consider what influences the Spanish folk costumes had on the ones of Latin America on Acculturation Phenomenon during Spanish reign over Latin America. As a method of doing this, the researcher compared and analyzed the style of dress such as color, material, design and accessories of Spanish folk costumes and the ones of Latin America, classifying them by male costumes and female ones respectively, by studying reference books, literature, and photographs related to the folk costumes and visiting this areas. The results of the study were summarized as follows; First, we can find out Spanish folk costumes were accepted to the folk costumes of Latin America just as it were. Second, Spainish folk costumes have been developed to be suitable for the climatic, geographical cultural characteristics of Latin America. Third, the folk costumes of Latin America become much simpler by the influence of Spainish culture. Fourth, as a result of cultural contact, mixture with Spainish culture, native folk costumes of Latin America had more various style. In conclusion, Spanish government over Latin America had given a cultural homogeneousness and colonial culture of Spain and traditional culture of Latin America have been mixed and created the present unique folk costumes of Latin America. Therefore good understanding and use of the sense of beauty of folk clothes of Latin America influenced by Spain culture will be helpful to enlarge creativeness of design of modern fashion.

• Journal of the Korean Society of Clothing and Textiles
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• v.30 no.7 s.155
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• pp.1078-1089
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• 2006

The purpose of this study was to research of the symbolic meaning. of religious habit in the Korean Catholic Women's Religious Society. The research was carried out by investigating a wide range of document including those on museum of religious society, follow by considering the questionnaire and interviews on the habit. The results were as follow. The action and ceremony relation to religious habit should be expressive of evidence of Jesus, poverty and modesty, protect from external temptation, married with Jesus. External form of the religious habits should be expressive of Vergin Mary, bride of Jesus, york of Jesus, the Sacrament, atonement, innocenc, eternity, confirm one's determination, poverty, rasario, adversity. Symbolic meaning in external form of the religious habit was expressed more definitly, varietly than action and ceremony relation to religious habit by well designed item, detail, color and accessory of habits. All over the world religious societies allowing ordinary clothes but most korean women's religious societies still hold on religious habit. Present style is very simplyfied than the traditional one. But many religious societies make efforts for keeping the symbolic meaning of religious habit.

• Journal of the Korean Society of Clothing and Textiles
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• v.19 no.1
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• pp.57-70
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• 1995

The purpose of this study was to identify clothing behavior of elderly women and compare the clothing behavior by different types of lifestyle among females aged 50~69. A questionnaire was developed to measure the clothing behavior, lifestyle and demographic characteristics. The questionnaire was administered to 445 females aged 50~69 during february and May of 1994. Data were analyzed by using factor analysis, cluster analysis, ann MANOVA. The results of this study were as follows; 1. The lifestyle factors were derived: they were Economics oriented, Leisure oriented, Traditional family oriented, Consumption oriented, Self-confidence oriented, and Independence oriented. The respondents were categorized into five groups such as Conservatives, Independents, Pleasure seekers, Positivists, and Material seekers. 2. Symbolism, interest, aesthetics and management showed significant differences in different lifestyle groups. 3. Comfort, modesty, and approval showed significant differences in age and family lifestage. Dependence, management, comfort, modesty, and approval showed significant differences in marital status. Aesthetics, comfort, dependence, interest, modesty, and symbolism showed significant differences in educational level and the money they can spend on clothes in one month.

• The Research Journal of the Costume Culture
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• v.28 no.1
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• pp.114-130
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• 2020

The purpose of this study is to reveal the cultural meaning behind modern experiences of diversity through the history of clothing in Korea. To this end, this study examines aspects that dictate clothing culture acceptance experienced and practiced by women by analyzing the case of the Naju rural area in Jeollanam-do from the 1950s to 1980s. Modern clothing was accepted later in the 20 century in this village, and the Satgolnai traditional textile tradition was an important factor after 1950s. In addition, the continuity of the rural five-day market is different from practices in the city. Limitations in access to media such as TV, films, and magazines, and the functional meaning of clothing in rural areas contributed to limitations for women to get the opportunity to access modern clothing items that were popular in the city. Unlike in the city, the event that inspired the transition to full-scale modern clothing in this village was the Saemaul Undong Movement of the 1970s. Additionally, Mombbe (labor cloth) worn during the Japanese colonial period was continuously worn as daily clothes for Naju women even after the 1950s. Therefore, colonial modernity continued through clothing.

• Journal of the Korea Fashion and Costume Design Association
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• v.22 no.2
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• pp.87-103
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• 2020

This study investigates critical fashion and discusses its critical messages, as it challenges the existing system of the fashion industry. This study reviews the literature on critical art and critical design and analyzes exhibition catalogs, magazines, and websites related to critical fashion practices. Thereupon, this study assumes the two distinctive messages of critical fashion design: materiality and experience, and the redefinition of the ideal body. First, materiality and experience pursues a change in perceptions of clothing materials by way of deconstructing clothes and exposing the process of production. This type of critical fashion breaks away from the traditional sartorial conventions and articulates new structures and experiences through dematerialization. Second, the redefinition of the ideal human body attempts to subvert the stereotypes of ideal beauty and introduce a variety of beauty in the human body. This type of critical design reconstructs the human body through transformation, expansion, and deconstruction and is often liberated from the dichotomy of gender norms.

• Journal of the Ergonomics Society of Korea
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• v.34 no.5
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• pp.531-540
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• 2015

Objective: The objective of this research is to investigate the fundamentals of human computer interaction for wearable computers and derive technology requirements. Background: A wearable computer can be worn anytime with the support of unrestricted communications and a variety of services which provide maximum capability of information use. Key challenges in developing such wearable computers are the level of comfort that users do not feel what they wear, and easy and intuitive user interface. The research presented in this paper examines user interfaces for wearable computers. Method: In this research, we have classified the wearable user interface technologies and analyzed the advantages and disadvantages from the user's point of view. Based on this analysis, we issued a user interface technology to conduct research and development for commercialization. Results: Technology requirements are drawn to make wearable computers commercialized. Conclusion: The user interface technology for wearable system must start from the understanding of the ergonomic aspects of the end user, because users wear the system on their body. Developers do not try to develop a state-of-the-art technology without the requirement analysis of the end users. If people do not use the technology, it can't survive in the market. Currently, there is no dominant wearable user interface in the world. So, this area might try a new challenge for the technology beyond the traditional interface paradigm through various approaches and attempts. Application: The findings in this study are expected to be used for designing user interface for wearable systems, such as digital clothes and fashion apparel.

• Journal of the Korean Home Economics Association
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• v.32 no.5
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• pp.201-216
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• 1994

The materialism prevalent in the modern industrial society and concern for the destruction of nature have led people to long for the returning to nature and excite their nostalgia for old. These phenomena induced in modern fashion naturalism retrospectivism ethnicism and primitivism. In the following we present our findings in regard the roles and relationships of the tie dying with the modern fashion design. in regard the roles and relationships of the tie dying with the modern fashion design. The common basic themes are founded as follows; 1. Naturalism: The tie dying is from very old times and has evolved in many parts of the world producing their own natural designs and color. They bear the characteristic of nature; the pleasantness smoothness and complexity. 2. Individualism and hand made: No two items produced by the tie dying technique are identical even though they are similar by design and their individuality is to some extent determined by chance. The retrospetivism and individualism are themes relating to the modern fashion. 3. Ethnicism and primitivism: The tie dying brings up the 'ethnic and traditional' to us and their designs and colors present the new images of the ethnic and primitive influences to the modern designs. 4. Ecology recyle and grunge look: The tie dying represent the recycle of the used natural resources such as making the old cloths useful again in new forms by tie dying them. The old clothes thus restored show wrinkled untidy and somewhat loosely fit form. This image of 'grunge look' is one of the central theme of the modern fashion.

• Journal of the Korean Society of Costume
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• v.55 no.5 s.95
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• pp.14-27
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• 2005

These new Phenomenon influences with the new terminology 'fusion' on the way of our life in all areas of our society including the clothes and foods. Along with post-structuralism, which aims at diversification and senses deconstructionalism is a characteristic of this time post-structuralism is based upon the deconstructionalism. Especially the arts in the modern society which is called an information-oriented society lack the totality of a text and become fragmentary, and therefore it follows that traditional values are destroyed and at last a new code such as fusion which is incomprehensible if we would be in mono-linear perspective. Dislikes toward excessively formative and orthodox elements of modern pictures and constructs ; features of kitschs and subcultures against materialism are revealed in diverse objects and materialism. In such a situation of mingling of diversifications with no time to evaluate an object, another diverse forms come into the world and there is no room for evaluating. Therefore, this study will make a light on what are tendencies in the fashion design from the end of 20C to the beginning of 21C, and foreground the concept of fusion in modern fashion which is relevant with digitals and its generative background.

• Fashion & Textile Research Journal
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• v.8 no.6
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• pp.634-638
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• 2006

The significance of this study is the demonstration of a new method of preservation procedure for national-treasure-class cultural-assets by examining the characteristics of the Jeogori relic, presumed to be that of King SeJo, and validating the preservation process. This Jergori as well as the wooden Munsu-donja Buddha statue from which they were found are designated as national treasure. The Jeogori relic is made of light silk and dimensions mark 77 cm in length, 67 cm in width, and 94 cm in sleeve length. It is a typical Jeogori worn in the Chosun Dynasty. Preservation procedure was in the following order: Removing dust and pollutants by vacuum, washing, removing creases, reinforcing the clothes, settling at paulownia backboard, and packing. Storage and exhibition of remains was executed with as minimal folding as possible, and microbiological damage prevention was performed by dyeing antibacterial treatment with eugenol onto supporting cloth. The relic, conservatively treated in accordance with the above procedure, is currently kept at the storage facility of the citadel Museum in the Woljeong Temple. It is displayed annually to the general public for approximately two weeks.