• 복식
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• 제50권8호
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• pp.5-16
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• 2000

This study attempts to examine compound weave among silk fabrics of Cho-Sun Dynasty. These silk fabrics have colorful patterns. They can be classified into two types by their texture structure one is called polychrome woven silk of which structure is plain or twill fabric : another is called satan damask of which structure is stain fabric. Their texture structure consist of warp and weft. In addition. there are other types of warp and weft for pattern structure ; various twill structures were used for patterns. A variety of colorful threads, including gold and silver ones. are used fur patterns in them. The brocaded-type fabric was primarily developed during Won Era of China. It was most developed in Ko-Rye Kingdom. During that era flat strip was used the most but its length was usually not long enough to finish one pattern. However, wrapped thread was increasingly used during the middle and later period of Cho-Sun Dynasty due to the development of weaving technology for gold thread. The brocaded-type fabric was produced in Korea and it was also Imported from China according to some record. There are some domestic empirical documents that show the names of imported Satin Samite, Brocaded satin and these are good evidence to prove the nationwide use of the cloth during Cho-Sun Dynasty. The density ratio of warp and weft is almost same except Samite in the third and Satin with flower motif in the second period is most density among them. C·F of Brocaded satin with Mang motif in the third period values the highest price. Brocaded satin, used with both gold and silver threads, is thickest.

• 복식
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• 제62권4호
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• pp.107-122
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• 2012

The purpose of this study is to investigate the changes and developments that occurred as a result of the exchanges of gyeong-geum(經錦), a warp-faced compound weave of East Asia, and wie-geum(緯錦), a weft-faced compound weave of West Asia. In order to maximize the efficiency of this research, topics were narrowed down to the weaving skills and patterns, and the period was limited to the Tang dynasty. The systematic characteristics and differences of gyeong-geum and wie-geum were compared and contrasted through different works of literature. Then the excavated remains of geum-textiles were analyzed and the characteristics of the geum-textiles were defined in chronological order. The origin of wie-geum is traced back to the time when West Asia started to imitate the weaving style of the East Asian gyeong-geum. When combined with the weaving skills of the West Asian, gyeong-geum, which broke through the West and developed into the weft-faced compound twill silk, or samite. The exchange of geum-textiles took place as the techniques of gastric filament woven geum-textiles returned to the East. Along with the pearl roundel motifs of Sassanian Persia, mythical animals and western motifs of hunter patterns were used for the patterns of wie-geumin during the early Tang dynasty. This tendency is related to pa-sa-geum(波斯錦), ho-geum(胡錦), beon-geum(番錦) according to the recorded literature. The 8th and 9th century are periods when the West Asian Persian style was abandoned and the East Asian style, samite, was established. Not only did S twist silk threads replace Z twists, but also the repetition of patterns unfolded along with the weft and the warp. As this tendency was strengthened after the 9th century, the expression of patterns became more vividly colorful and showed both elements of naturalism and realism. The characteristics of the Bosangwha(寶相花) pattern in the Tang period were established with the rampantly repeated rosettes with birds often holding auspicious branches, that fly amid floral compositions.

• 복식
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• 제60권7호
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• pp.117-130
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• 2010

The four walls of mural paintings in Afrasiab, Samarkand, have discovered: the indian-concept east wall, the west with the paintings of envoys from a number of countries bringing in King's letters or gifts, the south describing traditional ceremony celebrating the new year, the north with a picture of a Chinese princess on board beside hunting scenes. Overall, Sogdians in Afrasiab mural paintings of 7th century had following costume codes: a very short haircut or the Turkic queue, a rather-narrow-sleeved caftan with round-neck, a belt and boots. The west wall showed various costume style of a set of envoys from countries. First, a Turkic envoy had 3-6 rows of long plaits, wearing a caftan with two lapels and a belt - interestingly, Sogdian and Turkic nobles didn't wear pochettes. Second, a Chaganiyan had a hairband on his short hair, and his colorful round-neck caftan is decorated with animal-patterned medallions and a golden belt. Third, a Chach wore a jewelled hairband, putting gaiters on his pants. Forth, a Chinese was in putou with a round-neck caftan, and with a belt and sword around his waist. Lastly, also appeared a Koguryo envoy in white putou with a double-bird-feathered crown on top, wearing a long-sleeved yellow v-neck top, a belt, narrow-cuffed pants and boots. Identical to the Sogdian statues excavated in various regions of China are the appearance of big eyes and nose -similar to the warrior stone in Korea- a hairband, and a pochette down from the waist line. During this period, white and red were considered as prevailing colors for clothing: red and yellow among Turks. The costumes of characters in Afrasiab mural paintings were preferably made with the animal-patterned, sophiscated samite Zandanachi of Sogdiana.

• 한국엔터테인먼트산업학회논문지
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• 제15권7호
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• pp.59-70
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• 2021

하마구치 류스케의 2018년 작 영화 <아사코>는 시바사키 도모카의 원작소설 『꿈속에서도 깨어나서도』(2010)의 서사를 영화언어로 각색하는 과정에서 원작의 특징인 '유사'와 '반복'의 대안적 내러티브와 수동적 주인공을 배제하지 않고 계승한다. 본 논문은 하마구치 류스케가 영화 <아사코>의 서사를 구성하는 데 있어 수행한 소설적 '말하기'에서 영화적 '보여주기'로 서사를 전환하는 과정과 이로 인해 발생한 원작과 영화의 차이점을 고찰한다. 또한 영화 <아사코>가 전통적인 영화 시나리오 이론이 오랜 시간 지양해온 수동적 주인공이란 장치를 규범적 시나리오 작법의 다른 장치를 적극적으로 활용하는 스토리텔링으로 극복할 수 있던 요인 및 반복 구조와 규범적 내러티브 구조를 동시에 차용하여 모던 시네마와 고전적 영화의 관객 모두를 사로잡은 스토리텔링 전략에 관한 분석을 수행하고자 한다.