• Journal of Science of Art and Design
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• v.6
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• pp.226-248
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• 2004

The researcher has tried to develop the aesthetic value of the art and the function of metalwork in conjunction with our daily life. especially has been eager to develop the new possibility of metal urns through the investigation of ordinary metalwork. Funeral urns are vessels to fill the ashes of bodies. As the social issues, including problems of restricted land territory and environmental pollution are awakening, many people are much concerned about the use of urns in recent days. Although social concerns about cremation and urns are getting high, most urns in Korea have been made of ceramic and stone. The shape of old urns are pot style with lids, and their color is simple white or jade green. Moreover, old urns are expensive, unpractical, simple, and furthermore, the feature of urns has not preserved the sense of beauty. In this context, we have narrow choices to select urns, and it has been difficult for us to be familiar with the old-style urns. Therefore, the need for developing metal urns are necessary as the increase of public concerns towards cremation is widely spreading. As it is well known, metal is not only regarded as hard, antibacterial, pro-environmental material , but also regarded as good substance for urns. Metal is also suitable for making urns because of metal's characteristics of easy processing, mass production, and cheap price. The researcher has been tried to find the possibility of art of metalwork through the dissemination of metal urns to the public. The researcher has also attempted to represent the characteristics and symbolic implications of contemporary metal urns for ordinary people to adopt metal urns as their 'Rite Haven'.

• Korean Journal of Human Ecology
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• v.9 no.4
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• pp.41-53
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• 2006

The purpose of this study was to compare the characteristics of underwear consumer's underwear purchasing behavior through survey. 630 questionnaires were distributed in Seoul and Chonju and 618 with usable data were analyzed frequency and factor analyses, t-test etc. using SPSSWIN 10.0. program. The results were summarized as follows : Most male consumers buy underwears at discount stores whereas most female consumers at chain store. Throughout all four seasons, more male and female consumers do not wear heat-retaining underwears. Most male and female consumers do not have function-fiber underwears nor functional-finishing and natural-dyeing-treated underwears. Most consumers are not satisfied with these underwears. The most important criteria for most male consumers to choose underwears are comfort levels while in action, the sense of touch, comfort levels while wearing them while not in action, pleasance levels; whereas for females are comfort levels while in action, and comfort levels while wearing them while not in action. Male consumers prefer a little bigger-than-their-bodies size, dry and soft fabrics, plain white color; whereas female consumers prefer a little tight size, dry and soft fabrics and plain beige color, Most consumers want to buy functional-fiber underwears made of yellow- soil-and-charcoal-dyeing fabrics which has jade.

• Journal of the Korean Society of Costume
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• v.32
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• pp.31-43
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• 1997

The costumes on a royal ceremony and the changes thereafter during the Korea Empire(1897-1910) have been elucidated through the review on the paintings on Queen Myong-Hun's 70th birthday celebration and the prospectus of the ceremony. Queen Myong-Hyn wore ceremonial gown in deep blue with 51 embroidered phoenix on it. The deep blue color the royal color in the Korea Empire replaced former red color. Go-jong wore violet crown and ceremonial suit in gold color. Twenty one kinds of court dance were offered during the celebration ceremony. Costumes therein appear to have an order according to the role ofdancers. most female dancers(in 17 performances not else-where specified) wore a rather common cos-tume-flower cap outer silk garent in green hand veils in 5 colors silk skirt in red) embroidered silk belt in red and shoes in green. In Sun-you-ak two female lead dancers were red hat decorated with tiger whisker deep blue outer garment wide red belt silk boots in black bow and arrows on back and a sword and a whip in hands. In Choonaang-jon a fe-male solo dancer wore a silk outer garment in yellow silk skirt in red green lorum embroidered silk belt in red wrist band of gold embroidered red silk and 5 color hand veils. In Yon-wha-dae two young girl dancers wore lotus-form crown green outer garment wide pants in red silk red silk skirt red silk belt hand veils in jade color and silk shoes in deep red. In Moo-go 4 female dancers each wore long waist coat in blue red white and warm light green in addition to the above-mentioned common costume. In Gumkee-moo 4 female dancers wore hatlike wool helmet outer garment with narrow sleeve long silk waist coat in blue combat belt in deep blue silk and dance swords in both hands. In Youk-wha-dae 6 female dancers each wore a long waist cost in red deep blue violet pale pink green and jade color. Green color of outer garment in the above-mentioned common costume of female dancers appears intersting. Although the color was shown as yellow in the screen paintings actually it was green as evidenced by the prospectus of the celeebration ceremony.

• International Journal of Costume and Fashion
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• v.11 no.1
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• pp.15-33
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• 2011

The late $19^{th}$ and early $20^{th}$ centuries of Korea were the times when the Confucianism (牲理學) ideology was shaken heavily under the influences of modernism and capitalism by Western and Japanese military and political-economic forces. Under such circumstances, alteration of clothing was much influenced by ideologies than changes in social structure or technological advance. In this study, an ideology was defined as "the force which drives people into a particular social order". Ideologies were postulated as an ongoing process of socialization with dialectic features rather than being a static state. Comparative analyses on conflict structures and different clothing patterns symbolizing the ideologies of the Ruling (支配) and the Opposition (對抗) were conducted. Investigating dresses as representations of ideologies is to reconsider the notion of dichotomous confrontation between the conservatives (守舊派) and the progressives (開化派) and a recognition of Koreans' passively accepting modernity during the Japanese occupation. This may also have contributed to enlightening Koreans about modernization. Here are the results. First, the theoretical review found that ideologies were represented by not only symbols of discourse, but also dresses, and that dresses embodied both physical and conceptual systems presenting differences between ideologies and their natures, Second, during the late 19th century Korea, conflict between conservatives' Hanbok (韓服) and progressives' Western suits (洋服) was found. Moderate progressives showed their identity by "Colored Clothing" (深色衣), and radical progressives by black suits with short hair (黑衣斷髮) or by western suits (洋服). The ultimate goal of both parties was a "Modern Nation". With these efforts, pale jade green coats and traditional hats symbolizing the nobleman class was eliminated within 30 years from 1880 to 1910, and then simple robes and short hair emerged. However, the powerful Japanese army had taken over the hegemony of East Asia, and Korea was sharply divided into modernization and pro-Japanese camps. Third, during the time of Japanese colonial rule, the dress codes having set by the modernization policies during the time of enlightenment were abandoned and colonial uniforms for the colonial system was meticulously introduced. During this period, Western or Japanese-style uniforms were the symbol of the ruling ideology. In the mean time, Hanbok, particularly "White Clothing (白衣)", emerged as a representation of the opposition ideology. However, due to Japan's coercive power and strong zeal for "Great orient (大東亞)", white clothing remained as a mere symbol. Meanwhile, Reformists (實力養成論者) movement toward improving quality of life followed a similar path of the Japanese policies and was eventually incorporated into the ruling ideology. Fourth, dresses as representations of ruling ideologies were enforced by organizational powers, such as organizations and laws, and binding policies, and changes in such dresses were more significant when the ruling ideologies were stronger. Clothing of the opposition ideology was expressed as an aggregation of public consciousness. During the period, the subjects of ruling ideology and the objects who were granted modernization benefits were different although their drives for colored clothing with short hair (色衣斷髮) for modernization were similar.

• International Journal of Industrial Entomology and Biomaterials
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• v.33 no.1
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• pp.6-14
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• 2016

The mulberry silkworm, Bombyx mori has been one of the most important domestic animals which have provided with silk fibers for weaving fabrics and a food for a protein and lipid source. In addition, various health improvement effects of diverse silkworm larval powders were reported. Recently we found that steamed and freeze-dried mature silkworm larval powder (SMSP) generated using white-jade (also known as Backokjam) silkworm variety extended healthspan and increased resistance to Parkinson's disease in animal models. Because the colors of cocoons in silkworm varieties were caused by altered signal transduction pathways transporting phytochemicals from intestinal lumens to silk glands, we performed the proximate, amino acid, mineral, carbohydrates, fatty acid, and cholesterol composition analyses of SMSPs of 3 silkworm varieties which were weaving light yellow, golden, and red cocoons. Although most of nutrient compositions among 3 SMSPs were similar, there were significant differences in certain amino acids, minerals, and fatty acid compositions. Red silk silkworm (RS)-SMSP had higher contents of crude proteins and total amino acids than other SMSPs. In addition, the ratio of n-3/n-6 unsaturated fatty acids were higher than the other SMSPs. In contrast Golden silk silkworm (GS)-SMSP had higher ratio of potassium/sodium than the other SMSPs. These nutrient analysis results suggested that 3 SMSPs might have common and unique health improvement effects. Thus, further studies in the functionalities of the 3 SMSPs will reveal unknown their health improvements effects.

• Journal of the Korea Fashion and Costume Design Association
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• v.10 no.1
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• pp.99-116
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• 2008

This study reviewed pertinent literature and examined relics of manggon(a headband worn to hold a man's topknot hair in place), donggot(a topknot pin), and chigwan(a topknot cover). Before the modernized short hair style, wearing a gat was an important custom. Therefore, manggon, which was used to hold a man's hair in place under the gat, was considered an essential part of the man's official dress code. Donggot is a pin that held the topknot hair in place. It was a must have for a married man, like the binyeo, a lod-like hairpin, for a married woman. Unlike gwanja, it had nothing to do with official rank, but materials were of a variety of materials, including jade and gold. The structure of the donggot was studied in three parts-head, neck and body. Major forms for the head include the mushroom, bean and ball. Bullet and half-cut bullet forms were also found. Forms for the neck include straight-neck and curved-neck. A neck with a belt around a double chin was also found. Forms for the body include the tetrahedron, octahedron and cylinder. The most popular form for silver and white bronze donggot heads was the mushroom, followed by bean and pile forms. Chigwan is also called chipogwan, chichoal, choalgyesogwan, noingwan and sangtugwan. In poetry it was called chichoal, and it used to be called taegogwan in the past as well. Chigwan was so small that it managed to hold a topknot. According to confucian custom in the Joseon period, by wearing chigwan, men didn't display their bare topknot even when they didn't dress up. When they went out, they wore another official hat over the chigwan.

• Journal of the Korean Society of Clothing and Textiles
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• v.33 no.3
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• pp.457-466
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• 2009

The purpose of this study is to research the similarity and difference of color application in culture of Korea and China. The subject of this research is the costume color of Changgeuk and Beijing opera. First, a bibliographical inquiry includes the attributes of cultural color in Korea and China and the costume attributes of Changgeuk and Beijing opera. Second, this survey analyzes Munsell's 3 attributes(Hue, Value, Chroma), tone by extracted color data. The results of this study are as follows: 1. The cultural color factors of Korea and China are classified geographical factor, internal cultural factor and external cultural factor. 2. Changgeuk costume much more used high value and medium & low chroma for korean temperate climate. But Beijing opera costume prefers high-medium value and low chroma color, various ranges of color because of China huge land and various climates, as geographical factor. 3. Changgeuk costume much more used YR color(no-dyeing color) because of korean white robe preference. Beijing opera costume much more used R color than Changgeuk costume because of traditional preference of R color, as infernal cultural factor. 4. Changgeuk costume and Beijing opera costume show the practical use of ascetic cole. like as jade green. Ojungsaek much less used than Obangsaek by the theory of exponents of the five elements doctrine, as external cultural factor.

• Korean Journal of Agricultural Science
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• v.38 no.4
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• pp.659-665
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• 2011

This work was conducted to evaluate the hatching and growing performance of Korean Native Ducks (KND) Pure Breeding Line (PL). A total of 400 male and female pullets were produced from PL to keep in National Institute of Animal Science, Korea. Pullets were divided into 4 treatments, 5 repetitions per treatment, and 20 heads per repetition. Four treatments were compared in a $2{\times}2$ factorial arrangement with 2 groups (White strains, WW; Jade Green strains, CC) for their parents and 2 groups (male and female). Livability was not significantly different at 20 weeks among male and female of 2 strains. There was no significant difference on body weight and feed intake between WW and CC strains (P>0.05), but there was significantly different on body weight and feed intake between male and female (P<0.05). The feed conversion ratio of female was higher compared to male (P<0.05), but there was no significantly different between CC and WW strains. These results provide the basic data to develope the new strains of Korean Native Ducks.

• International Journal of Industrial Entomology and Biomaterials
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• v.41 no.2
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• pp.19-27
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• 2020

The aim of this study was to elucidate the difference in the amount of phytochemicals and anti-oxidant activities of the freeze-dried 5th instar 3rd day silkworm powder (FDSP) and 7 HongJams (HJs). Three primary colors of light of 8 silkworm powders revealed why each sample had unique color. The visual and absorption spectrum analyses of 80% methanol (MeOH) extracts of 8 silkworm powders revealed that white jade (WJ)-FDSP extracts showing strong forest-green colors had different absorption spectrum from 7 HJs. Among 7 HJs, the absorption spectrum of light green silkworm (LGS)-HJ extract was different from those of other HJ extracts. The amounts of total flavonoids and phenolic compounds of WJ-FDSP were 423.0±9.21% and 252.3±12.86%, respectively, more than those of WJ-HJ. Among 7 HJs, the amounts of total flavonoids and phenolic compounds in LGS-and red silkorm (RS)-HJ extracts were significantly more than those of WJ-HJ extract. Consistent with the amounts of phytochemicals, radical scavenging activity and reducing ability of WJ-FDSP extract were significantly higher that other HJ extracts. Among 7 silkworm powder extracts, LGS-HJ extract showed significantly higher radical scavenging activity and reducing ability than those of WJ-HJ extract. But, RS-HJ extract only showed significantly higher radical scavenging activity than that of WJ-HJ extract. Taken together, the amounts of phytochemicals in 8 silkworm powders contributed on their colors and anti-oxidant activities.

• Journal of the Korean Society of Costume
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• v.18
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• pp.111-131
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• 1992

This thesis was designed to study Symbolics of Chinese Liturgical Vestments. Chinese who regarded the life of human beings as the combination of heaven and earth considered garments as the traditional product of the movement of nature. Accordingly, they thought human beings are the center of the universe composed by heaven and earth and the chief of all things; therefore man only can utilize clothes to distinguish from all of the colours. This views of clothes led to the development of liturgical vestments esteemed courtesy than anything else, especially the thought of courtesy associated with Conficius who regarded courtesy as the highest things and since then the theory of Five Elements and courtesy were inherited by all the adherents of Conficius. Yin and Yang Five Elements in the liturgical vestments was given absolute symbolics in both formative side and in colourful side. results of research studied in this was can be summed up as follows : 1. The crown of rites was made imitating after the system of head, horn, beard, bread of birds and beasts and that form of crown is front-circ-ular and back-rectangular meant to be towards light and dark. That the upper part of faceplace is black represented the way of heaven and lower part of red symbolized the way of earth. 2. Upper vestment of liturgical rites symbolizes heaven and outskirt represented earth. So front of outskirt is YANG and back is Yin. It is why then are going to harmonize positive and negative making front part three width and back part four width. Therefore, emperor who symbolizes heaven made the subjects recognize high and low and wore Dae-gu(大 ), Kon-bok(袞服), Bel-bok, Chui-bok, and Hyonbok according to the object and position of rites so that he may rule the country based on courtesy. 3. As an accessory of liturgical vestments, Bul, Pae-ok, Su, Dae-dai, Hyok-Dai, Kyu, and Hol were used. Before Bul was used man dressed skirt as the first waist-dress in order to conceal intimate part of the body. Pae-ok, as decoration blended with jade was worn by men of virtue, so men of virtue symbolized morality and virtue by Pae-ok. Su began from Yeok, connected with Pae-su , in Chou-dynasty is said to be originated by practical needs and they are divided into large Su and small su, and maintained as decoration to signify the class positions. Dae-dai did the work as not to loose the liturgical vestments and leather belt hang Bul and Su to begin as the function of practical use are in later years it became decoration to symboliz e the class position. Kyu was a jade used when empeor nominated feudal lords and observe ceremony to God and Hol, was held in hands to record everything not to forget. These Kyu and Hol became to offer courtesy during the time of rites and in later years it became used according to class position rather than practical use. 4. As far as colours are concerned, colours based by five colours according to YIN-YANG Five Elements theory and they were divided into a primary colour and a secondary colours. Primary colours corresponded with the theory of Five Elements each other, Blue, Red, Tellow, White, and Black symbolized ive Elements, five hour space, five directions, and five emperors. Secondary colours contradict with Blue, Red, Yellow, White and Black and another as a primary colour and they are Green, Scaret, Indigo, Violet, Hun colour, Chu colour, and Chi colour. This primary colour was used in liturgical vestments, that is, upper-vestments used black colour. This primary colour was used in liturgical vestments, that is, upper-vestments used black colour as primary colour and outskirt was used Hun colour as secondary colours. Thus symbolism in chinese liturgical vestments mainly began with heaven and earth and corresponded with YIN-YANG Five Elements Scool. They were developed as the scholary theory and Conficius and his followers in the later days and continued up to Min-dynasty.