• Journal of the Korean Society of Costume
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• v.16
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• pp.221-229
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• 1991

This thesis aims at reviewing the wearing aspect and formation of Chosun ceremonial dresses for meal and finding out the thought reflected by them from the standpoint that dresses themselves should be taken as one of the phenomena in culture. That is men's ceremonial costumes and confucian costumes of the royal family and the gentry family in Chosun is reviewed focused on the formation and the wearing aspect of Po, Which is a kind of them. And in the context of the phase of the times. I also considered the thoughts reflected on the clothes such as confucianism, Ying & Yang Theory, and the symbol and the thoughts of patterns in relation to the clothes. Confucian influence was the main force for the Chosun prohibitions for clothes. The major reasons for the prohibitions for clothes were as follows. First, they reflected confucian Chung myoung chooui(the principle that everything should be where it belongs). That is the prohibitions for clothes were used in the means to maintain feudalistic social order. influenced by social rank system. Second, they reflected confucian ethics in the means to recover social disciplines with the maintenance of traditional customs. This shows well in the restriction of luxurious items in dressing included the prohibitions for clothes. Third, they reflected Chosun's toadysm toward China. With the influx of Chinese style of dressing then government even changed the style of uniforms for public officials into that of Chinese resulting in dual styles of dressing. Ying & Yan Theory greatly affected the colors of Korean clothes and reflected toadysm toward China. too. The theory was embodied by prohibition of such colors for clothes as white, gray, and jade green. I reviewed the twelve patterns on Myunpok, Ten-Longivity patterns and Four-Gracious plants patterns in order to analyze the symbolism and thoughts of patterns for clothes. Nansam, Dopo, and Shimui worn by confucian scholars ensures that those clothes bears confucianism and philosopical factors. As shimui was worn by many people it appears in Chosun scholars' studies and a Chinese book called "Yeki". I reviewed the origin, procession, and ornaments of four ceremonial clothes and tried to find out the confucianism in them. First, In Kwanrei (the coming-of-age ceremony) remained ancestor worship and respect for manners. The clothes for this ceremony granted the rights and responsibilities of and adult to the wearer. The royal Kwanreipok had different dresses for each rank. As Samgapok, the crown prince wore Iksunkwan and Konryongpo for the first ritual, Wonryukwan and Kangsapo for the second, and Myunrukwan and Konpok for the third. The rank of the King's grandson was lower than the crown prince's. This example shows that Chosun people respected manners and thought the basic confucianism "God and people are equal." at the Royal court. Second, as Honreipok(wedding gown), the crown prince wore Myunrukwan and Konpok for Daereipok, Wonyukwan and Kangsapo for Napjing and Tongwoo, and Iksunkwan and Konryongpo for Chekbinui. But common people were allowed to wear an official outfit only for wedding in the means of congratulation on the most important day of their life. Wedding gowns which reflected Ying and Yang Theory emphasized the thought that union of a man and a wife is the most important event in life. Third, Sangrei(funeral) was the last ritual of a human being to send off the deceased. The mourning dresses expressed lamentation of the people left behind. Five-Dress-System for each the relative degree of familarity showed the solemnity and formality, which represented the formality of confucianism and ancestor worship. I reviewed the mourning dresses by dividing them into royal, Yangban's, and commons. They were featured by the fact that there was only one style for every walk of life. It is construed that anyone in mourning can wear the same clothes since he feels the same way regardless of his social rank. Fourth, Chereipok(sacrificial rite dresses) had different styles for each social rank. The King wore Myunpok(Kuryumyun and Kujangpok) were recorded to be worn first in the fourth year of King Taecho's ruling. The crown prince wore Palryumyun and Chiljangpok for sacrificial rite dress which was finally settled when King Sejong was in power. Common people wore Dopo, Shimui for the rite dress in the beginning of the Chosun Era and wore Dopo after Japanese invasion of Korea in 1592. In conclusion, confucianism played the main role in ceremonial dress system of Chosun and that was because it emphasized the ethics of action in life, which was different from other religions. It is true that cause-oriented thoughts and Chung myoung chooui in confucianism drove all ceremonies to extreme manners, discriminating the people who belonged to the lower social rank, and resulting in extremly luxurious life style. However, they also created a unique trend and clothes culture in the Chosun Era. I wish that this thesis provieds important information and direction for furthur studies in the future.

• Journal of the Korean Society of Costume
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• v.60 no.6
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• pp.1-10
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• 2010

The cultures and traditions of Asia has the roots so deep and it is the origin of inspiration. Therefore, it is easy to find a different inspiration when designing, expecially for Western designers who are seeking European tradition and its comparison. The most distinctive feature of the Asian look is non-structural and has no clear form close to the structure of the body or mathematical ratio, but is steric with 2-Dimensional planed textiles, and has a flexible, non-structural formative characteristic related to the movable body. This is base on the vision of the universe that regards the parts as the whole. From this research, generally studying about the Asian look and its non-structural formative characteristics. The study looked closely into the aesthetic value of non-structural formative characteristics formation, with basis on the large dress regulation system of the western reasoning and rationalism and mechanism. At first, my study pointed on the dressing functionalism or Neo-classism considering emotions, Anti-Western aspect observing surrealism dressing and expressionism dressing. Second, with men and women showing similar outer shape without the equivalent element such from wearing a corset, the sexism is abolished. Finally, the designers’ inner intention of art is being delivered, from the aspect that the expression of art, size and no waste of fabric shows effort of communicating with the world, giving value to the possibility of continuance.

• Journal of the Korean Society of Clothing and Textiles
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• v.13 no.4
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• pp.319-329
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• 1989

The present paper mainly cocerns, in social aspect of the cultural change, with how cholik was introduced and accepted in $Kory\v{o}$ dynasty. It was through cultural transmission in political relations with Won dynasty that $ch\v{o}$ lik was first listed on our own costume system in later $Kory\v{o}$ dynasty. The acceptance by $Kory\v{o}$ society can be interpreted as the twofold effects; positively, it enriched our costume system and, negatively, it brought about various conflicts, which in turn caused some unwelcome reactions. Once it had permeated into $Kory\v{o}$ culture. it could not avoid being changed by social conditions. The changing process can be defined as the dual cycles of fashion. The first one startd at mid peroid of $Kory\v{o}$ when King $Chung-ry\v{o}$l provided a law to wear the $W\v{o}n$ costume and. ended at larter $Kory\v{o}$ of King Kong-min's reign. The second cycle rose in the period between King Sejong's reign and late $Chos\v{o}n$. Each of the two cycles appeared to have its own characteristics; 1. The first cycle. 1) In spite of the long period of a century, the cycle was very abrupt both in development and decline. 2) The abrupt pattern of the cycle can be attributed to the nation-wide law provided by the ruler. 2. The second cycle. 1) Compared with the first cycle, the curve was rather slow. 2) The fashion originated from the hyperimitation of the government officials, since the costume was the royal gift by Chinese Emperor. 3) The main cause of the development of the fastion was the wars, rather than the public preference. 4) The main cause of the decline of the fashion was that it could no more differentiate the social status, that the wearer was laughed at by the Chinese, and that the long period of wearing the same dress stimulated the fashion psychology. 5) The increasing size of the costume rather decreased the very function of the costume.

• Journal of the Korea Fashion and Costume Design Association
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• v.8 no.2
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• pp.109-123
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• 2006

Cosplay is compound of 'costume' and 'play' and teenagerses disguise equally with populace star or cartoon master who like and it is typical culture of character generation as play that imitate to dress and hair style, gestures. Type of cosplay costume get devided as following according to cosplay object. Animation cosplay costume represent person who appear in cartoon and animation equally. Fan cosplay costume imitates entertainer or celebrity. Game cosplay costume represent character of internet on-line Same. Movie cosplay costume is more realistic than animation or game Character as that imitate moviestar. Character cosplay costume is used by commerce purpose brand or event. Characteristics that appeared commonly in types of cosplay costume are as following. First, cosplay costume is consisted of peculiar mechanism that cosplayer perform series progress such as work selection, design development, manufacture, production, acting alone in aspect of Performance costume. Second, according to cosplay object, degree of representation became different. Character is stronger, because the characteristic is emphasized, tendency that degree of reproduction becomes low showed. Third, cosplayer's distiction appeared according to material selection, design development method and analysis.

• Journal of the Korea Fashion and Costume Design Association
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• v.13 no.3
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• pp.1-14
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• 2011

A dress is commonly designed and worn as a work of art. It is developed through various ways to show the expression of our bodies with functional aspects. Light plays a role in everyday life functionally and aesthetically. We can use the light in many different ways in order to enhance the beauty of the designs. The purpose of this study is to suggest sensible designs with the active expression of light reflection. The designs are especially focused on utilizing light that shows the combination between natural human body's movement and reflection of the light. The use of reflective materials shows the character of movement when it exposes to light. The methods allow to amplify the aesthetic effects of the designs. Reflective materials were used in the resulting design to show the various effects of light by applying the movement which is artistic and aesthetic pleasing aspect for the clothing. The movement is accentuated when the wearer moves, or the air flows through the adding materials on the clothing. In addition, the beads attached to the end of the springs to show the movement of the light. The combination of the spring and the light movement resulted in a dazzling effect. I hope in the future, more studies will be conducted to further use of fiber optics and other innovative ways to use light in fashion.

• Journal of the Korea Fashion and Costume Design Association
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• v.22 no.1
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• pp.45-59
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• 2020

In the 1950s, Korea was forced to rely on foreign aid, relief supplies, and contraband because of the Korean War. At the same time, Western culture also flowed into the country rapidly, which is believed to have had a great impact on the Korean clothing culture of the time. It is thought that this trend could be found in magazines and newspapers of the time. In the 1950s, newspapers served as the main channel for information acquisition and dissemination. I would like to analyze this tendency focusing on a newspaper article in the Dong-A Ilbo in the 1950s. According to the article, the hanbok was viewed as an old custom that needed to be improved or old clothes that had to be changed to Western clothes. As a result, the doubles system of both hanbok and Western clothes collapsed, and hanbok changed to an evening or ceremonial dress. From the 1960s, Korean fashion quickly changed to a more western style.

• Journal of the Korean Home Economics Association
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• v.39 no.4
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• pp.1-18
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• 2001

Korea huts been dramatically changed during the last century in many aspect of society, with the introduction of western culture in the beginning of 20th century. This study aims at understanding the changes in our traditional culture shown by costume as well as examining the aspects of the changes of traditional clothing according to age, by comparing the differences of our traditional dress Hanbok between ear1y and the late of the 20th century. Analysis of photographs showing Hanbok of both ages was used. 155 photographs of people wearing traditional Hanbok in the beginning of the 20th century were collected from the photo collection books portraying various living conditions of common people at that time. 748 Photographs of Hanbok worm today were obtained by taking pictures of various occasions like wedding ceremonies in 5 big cities during 1997. The process of analysis consists of 3 stages: setting standards, sorting, and grouping by positioning. The results showed that traditional Hanbok room in the early 20th century has maintained its basic silhouette and design during the century, but the methods of color coordination, ornamentation, construction have underdone many changes in detail. Consequently, traditional frame exits, but actually there are many variations of tradition produced by individual tastes and fashion trend. These changes show that continuing influx of the western culture which has made enormous social changes in Korea had an influence even on Hanbok.

• Journal of the Korean Society of Costume
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• v.45
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• pp.179-199
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• 1999

Indeterminancy is one of the thought systems which explains all things with not 'either-or' but 'both-and' the conditions and qualities of human identities and inner state. A view of the world of Dionisos of Nietzsche's and the character of Manneristic trend which has resolved the sense of alienation of men by paradoxic expression has succeeded to romanticism surrealism and postmodernism. 1. Cross-dressing has increased under contemporary conditions. There also have been various cross-dressing phenomena in the past but it appears strongly now that it would destroy the cultural stereotypes and give rise to the cultural insecurities in contemporary conditions. 2. The indeterminancy of status that is wealth versus poverty impacts on variations of contemporary dress. This has been represented by neglecting traditional code which is related to wealth in costume by conversion of the symbols of wealth and poverty as disguise with moderation simplicity and additionally poverty image instead of ostentation. 3. In the cultural aspect that is mother culture/ subculture the author has investigated black street fashion which has newly become visible. The black street fashion is wide spread in black popular music such as jazz Rhythm & Blues Reggae and Rap which is subculture against white. The external values of indeterminancy in fashion are n대-manneristic tendencies as deformation eclectic friction and irrational structure and graffiti method. The inner values by indeterminant expression in fashion are irony and paradox grotesque satire and amusement.

• The Research Journal of the Costume Culture
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• v.9 no.1
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• pp.73-85
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• 2001

The human body is a subject to represent one's thoughts and feelings more easily. Historically, the women's body has become a implement to express an ideal of beauty with the changes of the times and it has created some ideal boy by various means.We have been influenced consciously or unconsciously by the ideal body made artificially. As fashion dolls and mannequins came out with various style in he 19th century, the fashion and the ideal body of those days were expressed completely. In the 20th century, it took as a matter of course that commercialization of fashion made persue the ideal body, so mannequin as a transmitter of esthetic presentation were used to express the ideal body. Mannequin is a implement to express an ideal body of that times, because mannequin, when it is made, is exactly embodied fashionable images of that times which include a ratio of the human bodys curve, a pose, an ample bosom, a fashionable dress and so on. This study considers changes of the ideal body and the fashionable clothes in each generation from the 1920's to the present time, and, on the basis of this, the correlation of the ideal body with the form of mannequins. And this study examines what kind of mannequins, that is, realistic mannequin, sculpture mannequin, and abstract mannequin.

• Journal of Fashion Business
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• v.15 no.2
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• pp.23-38
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• 2011

This research is to examine the formative of patterns and characteristics of expression in Danzhai Miao batik of Guizhou China and to reveal the cultural factors and characteristics of artistic expression inherent to it. As the research methodology, theoretical study was done by utilizing the preceding research data, literature data at home and abroad, photo data, and Internet data, and as the empirical research, field trip was made to Guizhou China and investigation and experiment of dyeing techniques, purchase of dyeing craftworks, photography shooting, and interviews were conducted. The results of this research showed that ancient Chinese batik began in Miao in the Jinhan era and the three types of Miao's traditional batik, i.e. Danzhai batik, Huangping batik, Anshun batik. Danzhai Miao batik obtained indigo blue white patterns through traditional production techniques and natural dyeing batik and represented Miao batik of Guizhou. In the expression of Danzhai Miao batik, based on the cultural backgrounds, the formative such as symbolic of patterns, tradition, primitive, reality, abstract, and decorative of dress designs and high dignity of artistry of creative batik patterns be found from the aspect of expressing magnanimous nationality.