• 복식
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• 제19권
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• pp.29-40
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• 1992

The aesthetic of traditional Korean costume has been used as one of the design themes in the field of Korean contemporary fashion design for western style clothing. Using the Korean aesthetic comes from the idea that such ethnic beauty could gain an international reputation. The beauty of the Korean costume is rooted in the particular aesthetic consciousness of the Korean people : the aesthetics of nature, personality, the evil's eye. and tradition. From an artistic viewpoint, the formative elements are analyzed into the following categories: form including line and shape, color, pattern, materials and ornaments. The aesthetic elements of the costume are transformed into present fashion design through the formative elements of the fashion ; form including line, color, pattern, materials and ornamentation. To express Korean atmosphere, adapting traditional elements such as, needle cases, hinges of furnitures, closing function of big gate are active, As a conclusion, the actual fashion design of adapting Korean beauty are so confined to the original form of Korean Dress that the results of design are tend towards ethnocentric atmosphere. Therefore, to understand and express traditional Korean beauty in contemporary fashion design, one has to keep in mind the aesthetic of the traditional Korean costume. Then one must develop and pursue one's own methods of adapting Korean beauty. The sophistication and refinement of fashion design could be accomplished only through the deep appreciation of the Korean culture. The second, the sense of International perspective is needed to be understanded and obtaining public sympathy from an international society. The third, Critics and scholars are the most concerned with promoting Korean fashion at an international level. Korean fashion at an international level. Korean fashion design will only mature with the support of scholars and the theoretical understanding they bring with them. The last, public support including government level is needed to enhence the standand of Korea fashion today.

• 복식
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• 제65권4호
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• pp.61-75
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• 2015

This research aims to analyze the prep-hop fashion, which is an original look created through the convergence of the hip-hop and preppy look, and identify the design characteristics of the prep-hop fashion. The style mixes the fashion of what was traditionally a lower-class look with the upper class. The design characteristics are as follows: First, the prep-hop fashion expresses slim, casual and sophisticated look with items and silhouettes. The items are categorized into jackets, shirts and pants. The prep-hop jackets provides a casual look to its wearer unlike the jackets of preppy or conservative looks. Slim suits show different meanings and features depending on the changes in the time and culture despite the continued use of the items. Second, the colors of the prep-hop fashion include overall basic colors used in the preppy look and hip-hop fashion. The aesthetic values of the colors express pleasant color images different from the conservative and resistant images expressed in the preppy and hip-hop style before the convergence, respectively. Third, the materials and patterns are expressed in a unique way to fulfill the emotional needs that are considered vital to contemporary fashion. The materials in the prep-hop fashion extend the ranges of usage by using the materials with unexpectedness broken out of general range of usage. While the use of the patterns is one of the methods to demonstrate that the prep-hop fashion is created by the convergence between hip-hop fashion and preppy look, the meaning concludes pleasantness and casualness different from the past. Fourth, the prep-hop fashion is mainly composed of hip-hop fashion accessories, which express the authenticity of the hip-hop fashion to protect the non-mainstream characteristics. The design characteristics of the prep-hop fashion pursue the individuality of the contemporary fashion, which lacks originality due to commercialization. The development of the prep-hop fashion, as a new form that combined contrasting genres and trends, is expected to develop more publicly.

• 복식
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• 제17권
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• pp.137-148
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• 1991

The use of bark cloth, made of the inner bark of certain trees, was widespread along tropical zones from the Africa to the Hawaii encompassing the globe. They include Malaysia, Indonesia, New Guinea, Polynesian Islands and South America. Among them the Hawaiian bark cloth, named Kapa(pronounced as tapa) was rated as the best quality and most admired. It has variety in designs and colors as well as the most sophistcated production methods. The distinct processes of kapa making are composed of two stages. The first is called first beating and it is a preparatory stage to beat the sea-water soaked bast. It was done with a round beater on a stone anvil. The second beating process was carried out with the squared beater and wooden anvil. The strips from the first beating was soaked again in the water and then beaten lightly to break up fibers. The craftmen laid a bundle of strips over the anvil and beat it into pieces of kapa. The second beater of Hawaii was the most characteristic one among bark cloth producing countries. On their surfaces were the engraved patterns, which were creation of theirs. These distinguished designs enabled them to produce the kapa with the thinner and finer texture and an elaboration of impressed designs known as "watermaks". The Hawaiian culture was self-sufficient one : Everything they used was of their own creation until 19th century. Among their inventions of printing designs on kapa are three most important and distinguished processes. They are the overlaying, the cord snapping and the block printing techniques. Their inventiveness as well as self sufficient environment made it possible to develop their fine art of the kapa making. It is said that the mass producing and cheap western technology of loom forced them to gradually abandon their traditional art and as a result this fine and valuable legacy of Hawaiian traditional kapa making technique is all but disappeared. However it is encouraging and heart warming to find that some of the people as well as specialized researchers pined together to form a group to try to reproduce the old kapa and study the traditional art. They consider the kapa as an expression of the ethnic identity with Hawaii's heritage as well as valuable art of human history.

• 복식
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• 제63권3호
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• pp.124-137
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• 2013

This study tried to get a deeper understanding of the characteristics of raincoats in Joseon by searching through historic records: the Annals of Joseon(朝鮮王朝實錄), personal or official records, paintings, etc. The time range of the research covers the entire period of Joseon. There were two prime types of raincoats: Saui, a cyperus coat, and Yusam(油衫), an oilcloth coat. The study proceeded as follows: 1) Identifying the people who wore the coats as well as the time period, 2) Figuring out the shapes and materials of those raincoats, 3) Postulating the reasons for the upward trend in popularity of a certain type as well as the eventual downward trend. Those research efforts revealed the following: 1) In the early Joseon, from royals to commoners, people wore Saui. But as time passed valuation about Saui might have become degraded. Eventually it became regarded as a farmer's smock in the 19th Century. 2) Yusam might not have been worn in the early Joseon. It was developed and spread after the middle of 17th Century. It was for soldiers and nobles, especially travelers, but by the end of the Joseon period, it was also used by commoners. 3) Saui was made of cyperus, but Yusam was made of oiled paper, cotton or silk. Those shapes were similar to a Western cloak. The analysis of the research findings led to following conclusions: 1) Around the middle of Joseon, people started to wear Yusam after the introduction of a Chinese version of it. 2) Yusam might have become popular in Joseon because of the social and cultural implications. At that time, people had pride in their culture and thought that real experiences and travels were important. 3) As people became fond of Yusam more, then Saui's popularity fell.

• 복식
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• 제25권
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• pp.21-39
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• 1995

By 1980, there are two main flows in the world fashion. One is the traditional Paris fashion by Houte Couture, and the other is the American casual fashion by mass production. However, the appearance of Japanese designers and their new styles on the stage of Paris fashion have had a strong influence on the change of the world fashion since 1980s. So, the purposes of this study were first to research the process, the background and the power which let the Japanese stand and suc-ceed in the stage of Paris fashion, second to research on the Fashion World and Fashion Trend from the beginning of 1980s to present (1994). The results were as follow ; Hanae Mori and Kenzo were the pioneers who let the West know the existence and the level of Japanese fashion. Issey Miyake was the new innovator in the 20th century Fashion. and became the foundation of the New Wave Fashion in 1980s. Rei kawakubo completed the philosophy of beauty by the imperfection and has led the Postmodernism in the Fashion. The constant efforts of the these Japanese designers have inspired the orientalism and Art-to Wear, showed up the new construction and material in clothing by layering and drap-ing and stimulated the traditional Paris fashion to become popular, casual and diverse. The success of Japanese designers and the boom of Japanese fashion were not only the effort of individuality but also the power of economics, the spirit of cooperation and the affection to the culture and tradition on the background. The New Wave fashion by Japanese designers in the beginning of 1980s have promoted the appearance of Avant-garde fashion in London, the new fashion spirit in Milano, and the various fashion styles of different sections in the West and East. Finally, it becomes popular in 1990s and leads the fashion spirit in the end of 20th century.

• 패션비즈니스
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• 제23권5호
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• pp.31-47
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• 2019

This study focuses on women and fashion in Korea between the 1960s and 1970s, when the government regulated the socio-cultural aspects of individuals while achieving remarkable economic industrialization, particularly through the representative popular weekly magazine 'Sunday-Seoul'. The scope of this study included 168 issues from September 22, 1968 to December 26, 1971. Two research methods were applied, literature research and content analysis research. First, the literature on Korean society, culture, women's fashion, the sociological, feminine and popular cultural studies were reviewed. Thereafter, the contents, cover, articles, pictorials were collected and analyzed for classification and identification of the women's images and women's fashion. In the case of fashion articles, the contents of vocabulary and description texts were highlighted, and in the case of pictorials, the visual elements such as images, silhouettes of clothes, details of features, and patterns of materials were assessed. The images of women in Sunday Seoul's articles and pictorials exhibited extreme opposite, presenting the most important purpose of marriage, 'wise mother and good wife' and 'image of sexual object' for men. The two images of women differed; however, there was one more female image 'industrial laborer' which was placed in the blind spot of interest. The characteristics of fashion which appeared in 'Sunday-Seoul' were 'uniform modern elegance' based on neat mini-style, and 'sexual image of exposure fashion' which endeavored to selectively borrow from overseas pictorials and trend-oriented articles. This could be viewed as a 'transformation of traditional Hanbok', 'avant-garde trend' and 'de-sexualization & indifference of fashion'.

• 패션비즈니스
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• 제24권5호
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• pp.158-176
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• 2020

The purpose of this study was to examine the cultural diversity in terms of costumes by analyzing the costumes depicted in the early Kushan Dynasty relics, Tillya Tepe. As a research method, literature research and artifact analysis were conducted in parallel. The type of costume worn by the king (or priest) was in the type of a jacket and skirt, which was thought to be of Persian influence. The Greek god of Dionysos was wearing a costume with Danryong (團領) and narrow sleeves, a nomadic type of Central Asia. It could be seen that costumes were transformed into indigenous elements of the region. The shape of the helmet worn by the warrior was a Greek-Macedonian helmet. However, details were transformed into indigenous elements of the Kushan dynasty. The clothing of a nobleman riding a carriage was an element of dress that was observed in Chinese po(袍), and was an unusual element not found in nomadic peoples. There were goddesses wearing Greek robes like Aphrodite in Tillya Tepe's relics. On the other hand, there were goddesses who did not wear Greek chitons like the Greek goddess Athena. Instead, they wore high-waisted robes worn by the Orient goddesses. In addition, after Kushan occupied India, there were Indian elements believed to be expressed by accepting Indian culture. These elements were combined with regional orient elements of the Kushan dynasty, Central Asian elements, and Kushan's own elements. Thus cultural diversity emerged in the costumes depicted in Tillya Tepe artifacts.

• 한국의상디자인학회지
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• 제10권3호
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• pp.111-126
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• 2008

This article aims to discover the current status and appropriate way to research Gyubang craft, expecting its development and preservation, and elevating it to Korea's unique artistic textile culture. It also searches improved methods for Gyubang craft as the following: First, in order to avoid confusions about Gyubang craft, appropriate concepts and definitions of Gyubang craft must be settled through a discussion among experts. Second, by activating economic activities at lower ratio, among purposes of Gyubang craft, achievements must be elevated. Third, in order to settle down the difficulties of Gyubang craft, a variety of methods such as effective sewing machines and manufacturing techniques as well as providing materials at a reasonable price, considering practical ways through diversifying products, elevating the economy of crafts, exploring sales routes, improving educational contents, and expanding educational places must be facilitated. Fourth, for nurturing talented and excellent human resources in the area of Gyubang craft, the followings should be considered: diversifying contents of education, developing textbooks, improving instructors' quality, providing reasonable cost of education, educating on the utilization and application of Gyubang craft, introducing efficient teaching methods through textbooks and multimedia, awarding 'certificates' to trainees, and permitting certificate holders' to instruct Gyubang craft. Finally, it is convinced that the achievement of production, pride of preserving tradition, pleasure of procedural work, economic activities as experts, and sales of products will be reinforced, and the population for Gyubang craft is also expected to increase. By elevating Gyubang craft into Korea's traditional textile art, Korea's global competitiveness in the area of textile should be strengthened.

• 복식
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• 제55권1호
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• pp.13-24
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• 2005

Throughout the history of fashion and fashion collections, fashion design has been influenced by fine arts. Philosophy and concept of fine arts has been inspiration on the development of fashion design which brings on the close interrelation between fine arts and modern fashion. In order to analyze the affect of fine arts such as Pop art on fashion this study inquires into new perspective that considers different social contexts on the premise that acknowledges the essential difference between the genre of fine arts and design. This study researches the influence of Pop art which has been inspiration on fashion designers since the birth in the 1960s and often appears in recent fashion trends. In view of the results achieved in this study, Pop art-inspired fashion does not concern the aesthetic contemplation of everyday life in western society anonymously as in Pop art but deals with pop art as new ideas in a way that adopts images randomly from designer's convenience which is equivalent to the conception of pastiche. In addition, it was inferred that Peter Pan syndrome exert influence as a mental process and Kidult trend operate on Pop art-inspired fashion as a social phenomenon. On the basis of the theoretical background, the formative features in Pop art-inspired fashion from Spring/Summer 2000 to Spring/Summer 2004 collection has been analyzed. The results fall on the following four categories; those are the use of Pop color which resembles the Hard-edge technique in Pop art, direct appropriation of Pop art such as Andy Warhol and Roy Lichitenstein's works on clothes and accessories, adaptation of Pop art's subject using brand names of mass products or icons in mass culture as design motives, and application of representation method in Pop art such as Andy Warhol's silk screen techniques or Tom Wesselman's composition of pictures.

• 복식
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• 제58권4호
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• pp.47-57
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• 2008

Funology is a compound word with fun and technology which means the products or activity carrying fun and technology at the same time. This is one of the key words that can explain the culture of post-digital generation amongst the post-digital age. The purpose of this study was to provide the creative ideas to develop the fashion designs showing funology concept for the 21st century. As a background of funology trend, general ideas about the post-digital age and the post-digital generation were reviewed. First, funology designs among the industrial products and the funology concepts in the advertisement were examined. And the ways of expression and the meanings of funology fashion designs were extracted by analyzing funology fashion between 2000 S/S and 2008 F/W. The external expression ways of funology fashion in the post-digital age were as follows: parody of popular images, inharmony by the exaggeration or transformation, trompe l'oeil, mixture of the styles shown in the children's wear and the objects of children, patterns with childlike or animation characters, and the graffiti art. The internal meanings contained in the funology fashion were 1) fantasm showing surrealistic funology that was based on the people's pursue of fantasy free from the everyday's severe routine 2) memorism showing nostalgic funology that was based on the pursue of vanishing fear of reality and going back to the childhood. To sum up, fashions showing funology were expressed in various ways in the post-digital age. This will provide the great inspirations for creating the new coming fashions and efficient healing contents for the cold-hearted emotions of nowaday's people.