• 한국생활과학회지
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• 제16권5호
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• pp.1061-1068
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• 2007

The study has sought to explore how fashion emerges as a comprehensive tool of dress for increasing its brand appeal and express one's artistic sense and fashion by using everything from make-up to hair to trappings. Therefore, when it comes to fashion trends reflected in collections, the study is designed to improve understanding of make-up as one of the elements of total fashion and to help create diverse ideas in expressing creative and free make-up that can help perfect fashion concept in harmony with all the other elements. The study has pondered upon collection, trends and fashion make-up through literature study, and has gathered image data via the Internet. It also has conducted analysis of Ethnic style reconstructed combining past and the future, East and the West, and futurism style using asymmetrical forms without no defined patterns and hi-tech textures, which emerges as a result of post-modernism. The results of the study are as follows. Ethnic fashion that pursues strange and exotic beauty is characterized by its simple and idyllic images of traditional costume in Asia or primitive clothes in Africa. Make-up represent images of matt and pale skin, tanned yellow, glossy and thickly powered squeaky white skin. Point make-up highlighted eye lines, red chick, small and voluptuous red lips. Hair and accessory seeks diversity combining various ethnic styles together such as oriental, Indian, Islam and Africa. In addition, future-oriented fashion of the 21st century, twists in texture, various kinds of materials and changes in technique help give impressions of freedom and bizarreness.

• 수완나부미
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• 제2권2호
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• pp.29-51
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• 2010

The diversity of Southeast Asia can be also represented at the tremendous number of ethnic groups residing throughout its various regions even beyond national boundaries. What does it mean by the composite of numerous peoples? It has triggered a lot of problems in a nation or overall Southeast Asia. Among them, the most serious one seems to be ethnic conflicts having damaged national integration and caused political, economical, and social instability. In that respect, Karen people have been a minority group situated in the most chronic dispute in Myanmar. Since 1947 some of the Karen equipped with armed forces have been fighting against the military government currently ruling Myanmar. As the result, the refugees over 200,000 population had moved to the mountain camps located at neighboring Thailand, attracting a lot of attention throughout international societies. According to 1931 census by British colonial government, the Karen have the greatest numbers in population as minority and include 16 subgroups including Karenni(Kayah) and Pa-O seemingly excluded from its category in contemporary point of view. It means that Karen people should not be regarded as an ethnic group, and in fact do not show a homogeneous identity under the title of Karen. Given the situation, we need to reconsider the category of Karen. What does the Karen mean in a real sense? Previous studies on the Karen had been performed mainly by anthropologists or missionaries such as Marshall(1922), Hamilton (1976), Hanson Tadaw(1959), Smeaton(1920), Keyes(1979), Hayami (1992; 2004), etc. Most of them examined the Karen as a group and ignored the possibilities of representing the divergent identities vis-à-vis their subgroups. Therefore, they have focused on the myth to convert Karen people to Christianity, although the Christian Karens are less than 20% of total population. As a result, I argue that they would fail to define the real meaning of Karen. It has been caused us to recognize the Karen as a meaningless total entity to be accepted by all means. According to their arguments, the difference among Karen's subgroups is just dealt with the trivial matters that do not affect the ethnic boundary itself, still maintaining the ethnic identity as Karen. As we shall see on this thesis, this is never the case. My thesis aims at uncovering and scrutinizing the real meaning of the category of Karen. For the purpose of it, I will consider Karen people as a linguistic group from the beginning as shown in 1931 census. I argue that the Karen have been affected or exposed by various conditions or environments throughout the harsh history having happened on the areas of current Myanmar and Thailand, leading the vicissitudes of their ethnic identities.

• 복식문화연구
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• 제15권5호
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• pp.825-837
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• 2007

To analyze the design of Christian Dior, 216 pieces of Dior's works were collected and studied from the COLLECTION(Seoul: Dong Ah TV) from 2003 to 2005. The result is as follows. In recent three year period, Christian Dior maintained the feminine image and implemented different additions such as sexy, ethnic, avant-garde and casual image in every season. Also, to reflect a new trend or fashion sense, images of ethnic, retro, hippie or vintage were applied. In using color, different main color(YR, R, Y, BG, RP, B) were chosen every season to pursue variations. For the pattern usage, feminine beauty was presented by numerous applications of flowered pattern. Also the practice of pattern and hue in different rations in every season pursued variations in design.

• 한국의상디자인학회지
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• 제3권1호
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• pp.117-127
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• 2001

In the 1980's discuss in the postmodernism and at the 1990's that is globalization. Globalization is the compression of time and space. That is the products of modernism and postmodernism. Global trends are the multiculturalism, localism, tribuism, etc. These trends have a important effect modern fashion. 20th fashion have a modernity -variation, functionalism and popularity, postmodernity-uncertainty, multiculturalism, post structuralism, etc. If Korean fashion have the globality, open to the world other country and culture, deep study of that, and view point of intercultureity. This Study Suggest to achieve globalize of Korean costume. 1. Plon up base on the scholastic study of giobalization. 2. Promote global project of Korean collection. 3. Collect of ethnic, culture, information of fashion America, Europe, etc. and make high up our a sense of disorimination. 4. Manifold studing abroad 5. Strergthening of globalization and ethnic curriculum on Educational course

• 수완나부미
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• 제14권2호
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• pp.207-231
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• 2022

From being understood as a dwelling, the concept of home is extended to denote belongingness and a sense of attachment in which spiritual, ethnic, religious and historical identities shape a sense of self. Hence, home with its expanded definitions is considered as a cross-cutting and fundamental theme in works by Võ Phiến, one of the diaspora's towering minds who devoted his life to capturing the rich details of Vietnamese culture, its villages and locals. This article pays attention to the cultural space created through Võ Phiến's tuỳ bút written when he lived in Saigon and California. Many representations of home were argued as evidence of subtle influences of the historical and social context on the way Võ Phiến perceived and built his own homeland. By observing disruption and continuity through the expressions of the home in Võ Phiến's writing, we shed light on how Võ Phiến managed to create an indigenous cultural space towards social interactions of Western ideology in South Vietnam from 1964 to 1975.

• 복식
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• 제26권
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• pp.101-121
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• 1995

The Purpose of this study was to investigate homology between the Popular music and Fashion of youthful subculture and how the image of popular music have influenced on the 90's fashion. As the result, Korean youthful subculture analized to be different from western youthful subculture. In western countries, the style of youthful subculture groups spread to tricle up as developed themselves but represented tricle down phenomenon in Korea. Because life con-dition of Korean Youthful was different from westerns in everything. The Image of popular music have an influenced on the 90's fashion, it is be classified into the Jazz image, the Country & Western image, the Rock image, and Hip-Hop, Ragge image. 1. The jazz image from Jazz music has come back dandism of the nostalgia mood and intro-duce ethnic sense into fashion. 2. The Country & Western image is reflected in fashion of accessories details, materials and Coordination item. 3. The rock image from Acid Rock and Punk Rock effected the advent of hippie mood fashion, ethnic, ecology, new unisex fashion and Punk fashion trend. 4. The hip-hop, raggae image from Rap and Raggae music showed on fashion of primitive mood's naturism, Sports wear's generalization and dualism. After the 90th, youthful fashion of new gener-ation may be infered constantly on the move toward $\ulcorner Fashion democracy \lrcorner$formation.

• 복식
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• 제51권5호
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• pp.17-28
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• 2001

The purposes of this study were to arrange and analyze the Oriental Mode in 20th century fashion and to clarify that Oriental dress and its ornaments appearing as the main subject of Occident fashion gradually The results were as follows : First, Oriental Mode in 1900-1950s was prescribed as the 'Orientalism' to be expressed Occidental imperialistic viewpoint. Therefore, the Orient was used as the simple recording mark of the imperialism product or commercial motive and it was reflected in fashion. Second, it was explained in 1960-1970s as the 'Folklore Orientalism' that focus was moved into the folklore costume of Orient. Third, in 1980s, 'Ethnic' was conspicuous that reflected the traditional costume in the area of non-christianity. Especially, it was the decade that the Middle East attracted attention. Fourth, Oriental Mode in 1990s appeared as the 'Fusion' that Oriental and Occidental elements were mixed and compromised on equal terms. Fifth, it was expressed as a word 'Zen' that had natural fiber, moderate color and silhouette to be most basic and concise about human body at the end of 1990s. This study could confirm that the center of fashion was being converted into the Orient gradually. This may be understood as the pluralistic culture phenomenon. Namely, eclectic principle to recognize mutual style and individualistic nature and to utilize and mix was made, and this brought the conversion into Oriental sense of value.

• 복식문화연구
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• 제17권6호
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• pp.1047-1058
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• 2009

Japanism represents a Japanese sense presented in Collections by many world-class western designers who are inspired by Japanese Kimonos. This study analyzes how the traditional Japanese costumes were applied to the modern clothing and the mix and match style appeared at the Japanism fashion based on the Fashion Collections during the three years from the spring of 2006 to the winter of 2008. The analysis was performed based on preceding studies, literature, fashion magazines such as Vogue, Elle, Marie Claire, and the Collections during the three years. The results of this study on Japanism covers: the application of Kimono design, Kimono sleeves, Kimono neck line to coats, jackets, one-pieces, and blouses; the application of traditional geometrical patterns, flower patterns, and natural patterns. These patterns were presented by print, dyeing, and embroidery; lastly, the employment, utilization, function, and adjustment of Obi(belt) to Japanese style clothing and also to modern clothing. Japanism fashion presented sportism, feminism, and eroticism by using mix and match. This analysis can contribute to the application of the ethnic clothing to modern clothing.

• 영어영문학
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• 제56권5호
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• pp.773-796
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• 2010

This essay examines, first, the possibility and limitation of Asian America as a category of identity and its political and cultural implications through various theoretical perspectives. Here, by closely reading David Mura's poem "The Colors of Desire," I will argue that "Asian America" as a category of identity is now on the verge of falling apart and its politics of identity is no longer an effective way of fighting back against racism in the US. It is because Asian America is indeed what might be called a historical block, a product of ad-hoc coalition between different ethnic groups historically situated and constructed. In this sense, it is a kind of phantasmal object that is marked by practical absence. This fabricatedness inherent in Asian America as an identity category signifies that it has no essence that is meant to define the group in a transcendental way. The internal totality and coherence of that identity can thus be achieved only by suppressing differences between various ethnic groups and positing a single 'authentic' Asian American identity and culture. More dangerously, according to Viet Nguyen, such idealization of a single subject position can reinforces ideological rigidity that might threaten the ability of Asian America to represent itself in a unified fashion. Then, he predicts, Asian America will lose its cohesive force and fall apart. Eventually, every group within Asian America will be ethnicized. The only way of escaping from this bleak situation, as Vincent Cheng argues, is to foregroud the fabricatedness and ad-hocness of Asian America and to perform "inauthenticity," because Asian America is nothing but a functional category that is marked by absence of essence or authenticity. If Asian Americans admit that they have no essence and that they are essentially inauthentic, the practice of performing inauthenticity can become what we might call an alternative Asian American culture and identity.

• 한국사회정책
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• 제23권2호
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• pp.83-112
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• 2016

한국사회에서 이주민의 증가는 서구 이민 국가에서 볼 수 있었던 인종, 문화적 다양성이 한국사회 전반에 나타나고 있음을 의미한다. 그동안 학계에서는 이러한 변화를 인지하고 관련 연구들을 지속적으로 시행해왔다. 그러나 점차 이주민이 확대되고 세분화되면서 주류 집단인 한국인들과 함께 이주민들에 대한 논의가 필요하다. 또한 한국 사회가 인종적, 민족적으로 다양화 되는 것을 위협으로 받아들이는 인식이 있음에도 그동안의 연구는 반이주적정서에 대한 요인이 아닌 다문화 지향에만 초점을 맞춰온 경향이 적지 않아 위협에 대한 연구 역시 필요한 시점이다. 따라서 본 연구는 다문화를 위협으로 인지하는데 있어 이주민과 한국인을 비교분석하여 향후 다문화 사회에 맞는 정책방향을 제안하는 것을 목적으로 하였다. 선행 연구를 바탕으로 국민 정체성, 사회적 거리감, 차별인지 및 집단 편견으로 다문화 위협에 대한 한국인과 이주민의 인식지형을 파악하였다. 실증 분석 결과, 한국인과 이주민 사이의 인식차이는 존재하고 있으며 이에 대한 다른 정책 방향이 필요하다는 것이 밝혀졌다. 첫째, 한국인의 다문화 태도를 결정하는 것은 접촉경험이었다. 접촉경험의 영향력이 높다는 것은 다문화 사회를 당연시하게 받아들이고 있지만 실제 이주민을 접하는 경험이 낮아 접촉이 강화되었을 때 긍정적인 방향으로 전환시킬 수 있는 정책적 도구가 필요하다는 것이다. 둘째, 이주민들의 경우 자신들의 차별을 인정하지 않고 편견이 강화될수록 다문화를 위협으로 받아들이고 있었다. 이는 이들이 가진 이중정체성, 즉 한국인에 대해서는 외국인이지만 다른 외국인과 자신을 구별하는 경향이 나타나고 있는 것이다. 따라서 이들의 경우 한국 사회에서의 동화만이 대안이 아니며 자신들의 민족 정체성 강화를 위한 진정한 다문화 정책이 필요할 것으로 보인다. 이상의 결과가 갖는 함의를 심층적으로 논의하였다.