• 제목/요약/키워드: silver wear

검색결과 57건 처리시간 0.023초

E-textile을 이용한 무선 sEMG 모니터링 컴프레션 바지 설계 (Design of Compression Pants for Wireless sEMG Monitoring using e-textile)

  • 진희재;이효정
    • 한국의류학회지
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    • 제48권1호
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    • pp.94-107
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    • 2024
  • This study developed compression pants with excellent wearability and signal quality by approaching the design of wireless sEMG monitoring pants from the perspective of technical design, including the evaluation of wearability and the stable wireless transmission of signals through electrode and circuit design, and using e-textiles. An electrode, sewn with silver thread and a circuit stitched in a zigzag pattern using stainless steel wire, were applied. Additionally, polyurethane sealing tape was used to enhance adherence to the skin and reduce electrical resistance. Conductive snaps completed the design, allowing attachment and detachment to the bio-signal acquisition mainboard. Through the subjects' evaluation, it was determined that the final pants were applied with a pattern reduction rate of 25% to provide superior comfort according to different body parts while also minimizing skin irritation around the thigh circuit. The final pants for wireless sEMG monitoring, which demonstrated stable transmission of wireless measurements, was positively evaluated in terms of cognitive acceptability. This study is significant in that it achieved an optimal design by considering both technical aspects and the electrical characteristics of bio-signal monitoring garments, as well as the wearer's perception when designing smart wear.

고등학생들의 안경착용에 관한 연구 (A Study on the Spectacles Wearing State of High School Students)

  • 두하영;심상현
    • 한국안광학회지
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    • 제5권1호
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    • pp.107-116
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    • 2000
  • 본 연구에서는 전북 군산시 및 정읍시 소재 남녀 고등학생 850명을 대상으로 굴절이상, 시력검사, 안경 및 콘택트렌즈 착용상태, 안과상식, 시력관리 등에 관하여 설문조사를 실시하여 다음과 같은 결과를 얻었다. 1. 응답자 823명 중 38%가 정시안이고, 근시가 55.1% 원시가 7%를 차지하는 것으로 조사되었다. 2. 응답자 837명 중 381명(45.5%)이 안경 및 콘택트렌즈를 착용하는 것으로 조사되었고 이중에서 안경만 착용하는 학생이 78%로 제일 많고 안경과 콘택트렌즈 병용이 18% 콘택트렌즈만 착용이 4%로 나타났다. 3. 처음 안정 및 콘택트렌즈 착용을 위해서 시력검사를 받은 장소는 안경원이 64.7% 병원이 28.3%, 시력검사를 받지 않음이 4.2%, 기타가 2.7%로 나타났으며, 안경 및 콘택트렌즈 교체를 위한 시력검사 장소는 안경원이 82%, 병원이 9.5%, 시력검사를 받지 않음이 6.6%, 기타가 1.9%로 나타났다. 4. 시력검사의 주기는 6개월~1년이 54.1%, 6개월 이하가 9.2%, 1년~2년이 29.5%, 2년 이상 7.2%로 나타났다. 5. 콘택트렌즈의 구입 장소는 응답자의 94%가 안경원에서, 6%는 병원에서 구입한 것으로 조사되었다. 6. 안경보다 콘택트렌즈를 선호하는 이유에 대해선 미관상 이유가 51.2%, 운동시간 편함이 23.1%, 안경이 무거움이 9.8%, 기타는 15.7%로 조사되었다. 7. 착용하고 있는 안경테 종류는 플라스틱테가 24.4%, 금 은테가 43.4%, 칼라테가 32.1%를 조사되었다. 8. 안경테 선택시 고려사항은 디자인이 37%, 품질이 36%, 가격이 14.7%, 브랜드가 12.5%로 조사되었다. 9. 안경교체 시기는 6개월 이하가 10.5%, 6개월~1년이 57.3%, 1년~2년 사이가 22.4%, 2년 이상이 9.6%로 조사되었다. 10. 안경을 쓰면 쓰지 않는 것보다 눈이 나빠진다는 그릇된 안과상식에 대해 응답자 중 100% 믿는 학생이 10.5%, 80% 믿는 학생이 22.5%, 50% 믿는 학생이 49.5%, 전혀 믿지 않는 학생이 17.5%로 조사되었다. 11. 시력관리에 대하여 관심 있다가 48.5% 관심 없다가 51.5%로 조사되었다. 시력관리의 방법을 묻는 질문에 TV시청, 컴퓨터사용, 독서시의 거리조절이 49%, 단전호흡 및 눈맛사지가 11%, 식이요법이 4%, 관심 없다가 36%로 나타났다. 12. 20세 이후 성년이 되었을 때 시력 교정수술의 선호도를 묻는 질문에 원한다가 45.9%, 원치 않는다가 27%, 잘 모른다가 27.1%로 조사되었다.

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모로코인(人)의 장신구(裝身具)와 화장(化粧)에 관(關)한 연구(硏究) (A Study of the Personal Ornaments and Make-up of Maroccan)

  • 이순홍
    • 패션비즈니스
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    • 제5권2호
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    • pp.15-34
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    • 2001
  • Ornaments are accessories for the decoration of the body or dress. They aren't unavoidably required one, but serve to make one's dress perfect as decorative industrial art objects. In Morocco, ornaments were initially used as a sign of social position or the class or an incantatory symbol. In effect, they were originally employed to adjust one's dress, not just for decoration, and they were of use for household economy. Gold, silver and handcraft available for exchange were a means of increasing one's property and an indication of social standing and wealth. In particular, the dress and jewelry of a bride was a measure of her family's wealth, regarded as a symbol of her chastity and value. The ornaments symbolically back up people's faith in supernatural power, and their real value is based on implicit form or way of decoration, not the external shape. Specifically, there is a tendency to use the form of animal as a protector, not one to frighten people. In the artistic tradition of Morocco, fish pattern stands for water and rain, and eagle and bird are considered to be related to fate. Scorpion and lizard are depicted as an inquirer of sun, and snake is a symbol of abundance and sexual instinct, being viewed to have an ability to cure disease. Turtle pattern is a symbol of saint because it protects one from the evil. The ornaments are made of gold, silver, amber, clam, garnet, glass, nielle, enamel, glaze, coral or tree, and symbolic patterns are used, including hand(a symbol of five numerals), turtle, lizard, scorpion, eye, triangle, bird and eggs. They are very big and diverse, being categorized into ornaments for the head or the chest, neckless, fibula, earring, bracelet and ring. For Moroccans, make-up is a sort of instinctive behavior to meet aesthetic and sexual desire. They also wear make-up for practical purpose of protection, intentionally inflict a wound on the skin for ceremonial or religious purpose, paint the skin with pigment, or have the part of the body tattooed for incantatory purpose. All this actions are regarded as make-up. The raw material of cosmetics is aker, a vegetable dye. They get the lips or cheeks turn red and paint eyebrows with yellow saffran powder to have a bad devil lose its strength. Tattooing is mainly done by women and viewed as a sign of their value or social organization they belong to. Sometimes that is used to represent a woman's being old enough to marry or getting married already or the frequency of marriage. Besides, tattoo is believed to prevent or remedy loose bowels or cough, depending on its location or pattern, and they often change tattoo according to the change of beauty art.

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구약성서(舊約聖書)에 나타난 히브리인의 복식(服飾) - 두식(頭飾), 신발 및 장신구(裝身具) 중심(中心)으로 - ("A Study on Hebrews Clothing in the Old Testament" - Especially on Hair Styles, Headgears, Footwear and Personal Ornaments -)

  • 박찬부
    • 복식
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    • 제10권
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    • pp.63-80
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    • 1986
  • The Old Testament cotains mention of the history of creation and clothing in ancient Hebrew. This study dealt with Hebrew dress customs especially aimed at the manners of their hair styles, headgears, footwear and personal ornaments. References are Korean Revised Version, English King James Version and Revised Standard Version. There is little mention of hair styles and headgears in the Old Testament. Some sort of turban was worn by priests, and soldiers protected themselves with helmets, but most Israelitish men went bareheaded except on special occasions and often wear simple headbands. It was more common for women to use headwear of some type-turbans, scarves, and veils concealing the face. The veil was the distinctive female wearing apparel. All females, with the exception of maidservants and women in a low condition of life, wore a veil. It was the custom for women to wear a veil entirely covering their head in the public. Through most of the Old Testament periods long and thick hair was admired on men and women alike. The Hebrews were proud to have thick and abundant long hair, and they gave much attention to the care of their hair. The caring of hair was deeply related to their rituals. Nazirites never took a razor to their hair during his vow-days, but instead let it grow long, as an offering to God. Men would not cut their beards, but allow them to grow long. The Israelites' standard footwear was a pair of simple leather sandals. This was one of the items of clothing not highly prized. In a colloquial saying of the time, a pair of shoes signified something of small value, and to be barefoot except in times of mourning or on holy place, was a sign either of extreme poverty or humiliation, as in the case of war prisoners. Because precious stones were not mined in the Palestine-Syria region, Hebrews imported them from foreign country. They were consumer-to a large degree limited by their very modest standard of living-but not producers. Hebrews liked the precious stones and were motivated to acquire and wear jewels. Besides their use for adornment and as gifts, the precious or semiprecious stones were regarded by Jews of property. The Hebrews were not innovators in the field of decorative arts. The prohibition of the Law against making any "graven image" precluded the development of painting, sculpture, and other forms of representational art. Jewish men did not indulge in extravagances of dress, and there was little ornamentation among them. Men wore a signet ring on their right hand or sometimes suspended by a cord or chain around the neck. The necklaces, when worn by a male, also bore any symbol of his authority. Bracelets were extremely popular with both men and women, men usually preferring to wear them on their upper arms. The girdle was a very useful part of a man's clothing. It was used as a waist belt, or used to fasten a man's sword to his body, or served as a pouch in which to keep money and other things. Men often carried a cane or staff, which would be ornamented at the top. Among the women there was more apt to be ornamentation than among the men. Hebrew women liked to deck themselves with jewels, and ornamentation of the bride were specially luxurious and numerous. They wore rings on their fingers or On toes, ankle rings, earrings, nosering, necklace, bracelets. Their shapes were of cresent, waterdrops, scarab, insect, animal or plant. Sometimes those were used as amulets. They were made of ceramics, gold, silver, bronze, iron, and various precious stones which were mostly imported from Egypt and Sinai peninsular. Hebrews were given many religious regulations by Moses Law on their hair, headgears, sandals and ornamentation. Their clothing were deeply related with their customs especially with their religions and rituals. Hebrew religion was of monotheism and of revealed religion. Their religious leaders, the prophets who was inspired by God might need such many religious regulations to lead the idol oriented people to God through them.

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중국 윈남성 소수민족 복식의 장신구 특성 - 바이족(白族), 좡족(壮族), 다이족(傣族), 장족(藏族), 하니족(哈尼族)을 중심으로 - (Characteristics of fashion accessories of minorities in Yunnan, China - focused on Bai, Zhuang, Hani, Dai, and the Zang nationality -)

  • 조선맹;윤정아;이연희
    • 한국의상디자인학회지
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    • 제20권1호
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    • pp.109-124
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    • 2018
  • This study focused on the accessory of clothes of minority groups in Yunnan province to further the research about specific accessories' development in the future. Among the minorities in Yunnan, this study centralized characteristics of ornaments, hats and belts among five minority groups such as the Bai, Zhuang, Hani, Dai, and the Zang as representatives to study in detail because these five ethnicities have a relatively long history and plentiful information. The results are as follows: First, exaggeration means large gorgeous patterns that attract attention. Generally, there are many natural resources that can be used in places where these minority groups live such as gems, gold, silver shells and animals' horns, bone, teeth and the like. Headdress includes combs, loops, hairpins and other similar articles. Second, nature is a very fundamental part that people rely on for existence and development. The production and living that people need in life all depend on nature. The design of accessories is made from animal forms and patterns of clothes are presented through embroidery and wax printing. Designers always tried to add natural elements to their works. Third, symbolism consists of two aspects: One is the people's imagination, which related to actual materials, and the other is the product of imagination that provides better conditions to inspire people when they design. In China, most minority groups believe in Buddhism. The symbols in the clothing show their devout faith. Even the method of wear has many special implications like the use of accessories and length of clothing. The pattern of dragons and use of golden, red and other colors all have a proper symbolic significance in modern designs.

三國史記의 服飾硏究 Ⅵ -色服의 服飾 附屬品을 中心으로- (A Study on the Costume Accessories of Shilla in Sam Kuk Sa Ki(三國史記))

  • 김진구
    • 복식문화연구
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    • 제7권3호
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    • pp.1-16
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    • 1999
  • This study in concerned with the costume accessories appeared in Sam Kuk Sa ki. The accessories of both sexes were analized. Results of this research can be summarized as follows : It was appeared that names of accessories of men were fewer in number than those of women. Men\`s accessories such as a hat, bok-du, a belt,boots, shoes, and sock were mentioned in Sam Kuk Sa Ki. Women\`s accessories appeared such as a hat, a comb, a hair pin, a belt, shoes, and sock. A bok-du, boots, and a hared belt were used exclusively by men, while a hat, kwan(冠), a comb, a hair pin, a scarf, pyo( ) were worn exclusively by women. All men from different classes including true bone class as well as the common class wore bok-du, a hat, a hard belt, boots, sock ; however, class distinctions were made from materials used for those items. Also women\`s accessories were used as means of differentiating social status of the wearer by means of materials employed for each item. Especially, woman\`s hat and scarf were a symbol of the noble class. Only two classes of women from the true-bone class and women from the sixth du-pum class entited to wear hats. Wearing a scarf was not allowed to women from the common class. Class dirrernetiations were made by the materials used for hats and scarves. Materials for a scarf such as gold and silver leaf, pecock tail, and king fisher fly feather were restricted to women from true-bone class. Such as man\`s hat bok-du( 頭), use of women\`s comb and hair pin, scarf, leggings were items drived from Tang China. It clearly showed that costume accessories of Silla were heavily influenced by the Chinese. At the same time the costume accessories were sued to make sex difference among the people of Silla. Woman wore a soft belt made of cloth while man wore a hard belt. Woman\`s hat, a scarf, a comb, a hair pin, a belt or sash for a shirt, and leggings were woman\`s sex symbol. Thus, costume accessories of Silla appeared in Sam Kum Sa Ki functioned as means of differentiating social status of the wearer such as sex,class and rank in the society. Also, they showed that Silla kingdom had close cultural relationship with Tang China.

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A Study of Futuristic Materials in Contemporary Fashion

  • Kim, Yoon-Hee;Choi, Yoon-Mi
    • International Journal of Costume and Fashion
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    • 제7권1호
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    • pp.22-31
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    • 2007
  • The systematic study of the future began with curiosity and imagination about the future; a unique trait of human mental effort-and this seems to be based on the idea that the future can be different depending on current choices or effort. In this sense, it would be seemly to encourage more interest and academic study on the progress of future fashion. In this study, we examine recent changes of fashion material; e.g. that which science and technology have more impact and importance in futuristic fashion since the 1990�s. The period analysed is from the1990's to the present and related data from recent fashion collections and fashion books has also been included The current prediction of the future is largely based on what was formed between the 19th Century and the 20th Century which has persisted until now and has been influenced by the view that science will play a bigger role in the future. This is especially reflected in fashion which chiefly represents material culture. New materials used for fashion are strong and permanently durable, in addition to being very light, thin, flexible, hygienic, ecological and comfortable to wear-almost like a second skin. These fashionable new materials roughly function in two different ways according to external and internal characteristics. First, they cause external change. Second, they exemplify or allow new functions. Examples of external change are the use of silver color, achromatic color, metallic material, smooth-to-the-touch shiny material and the use of luminous material. Examples of the extended function of clothing through the use of new materials are the use of conducting thread, the use of special material for blocking & opening and the use of material which changes colors as the surroundings change. These days, the use of new material which changes its appearance is a novelty unique to the fashion world but we also expect to witness the debut of diverse new materials with extended inner functions.

고령친화용품 표준화를 위한 분류 (Classification for a Standardization System for the Elderly's Necessities)

  • 김이순;권자연;신순식;문인혁;황이철;김경철
    • 동의생리병리학회지
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    • 제20권2호
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    • pp.328-332
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    • 2006
  • This study aims to provide definitions and standardization for necessities that elderly people can use conveniently and properly in their daily lives and classify necessities for different purposes. First, standard terminologies were defined by reviewing the literature and the relevant laws related to daily necessities for the elders. Secondly, a concept for necessities for the elders was also defined through consultation with experts. Lastly, the elderly's necessities were selected and classified. The elderly's necessities are defined as aids that ordinary elderly people in normal aging process need for the purpose of the convenience of life and aids they wear or use to maintain or improve their health. In this study, the elderly's necessities are divided into three categories: necessities of health, necessities of Oriental medical aids and necessities of daily living. Each category is further classified as follows: Necessities of health include aids for personal medical treatment, aids for personal care and protection and aids for recreation. Necessities of Oriental medical aids include aids for personal medical treatment, aids for personal care and protection and others. Necessities of daily living include aids for personal care and protection, aids for personal mobility, aids for housekeeping, furnishings, aids for communication, information and signalling, aids for handling products and goods and aids for recreation. The classification of the elderly's necessities in this study can be used as basic information for further studies of demand for necessities for the elderly. The results will lay the foundation for a standardization system for the elderly's necessities and the development of silver industry.

2000년 이후 패션에 나타난 미래적 이미지의 개념에 관한 연구 (A Study of the Concept of Futuristic Image in Fashion Since 2000)

  • 김윤희
    • 복식
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    • 제58권2호
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    • pp.107-119
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    • 2008
  • This study aims to define the concept of the futuristic image in fashion since 2000. In this study, earlier studies of the futuristic images in the fashion are analyzed and it is discovered that the most important characteristics of the futuristic images are the cosmic space and virtual reality. An analysis of actual data of the futuristic images of the fashion since 2000 produces the following conclusions. First, since 2000 the futuristic fashion to convey the image of space tends to be minimalist, taking H or A silhouette and using white, silver, or other vivid colors. Second, since 2000 the image of virtual reality is often expressed in the fashion of futuristic image as female fighters or vampires of the future who mostly wear pants suit or skirts that expose the body line. Materials of advanced technology or shiny leather are often used and dark colors including black are dominant in these images. Third, when the space image is expressed, the androgynous youth is emphasized. However when female fighters or vampires of the future are shown, sexual image of gloomy atmosphere is often stressed. Fourth, the fashion of futuristic image since 2000 takes up the space age look of the 1960s and the techno-cyber look of the 1980s and the 1990s. However their internal meanings are lost and only external forms are repeated. In sum, the current fashion of futuristic image emulates the past look of the fashion which was circulated as futuristic images and may be considered as a result of combination of futuristic image and retrospective image.

조선후기 입영(笠纓)에 대한 연구 (A Study on 'Ibyeong' in the Late Joseon Dynasty)

  • 장숙환
    • 한국의상디자인학회지
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    • 제11권1호
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    • pp.1-16
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    • 2009
  • Ip-yeong or gat-keun decorate heuk-rip, supplementing its simplicity. When the wind blew, a dynamic beauty was created, especially if the gat-keun was made with long straps of jade or silk. Basically, ip-yeong was a practical chin strap to hold the gat tight on the head. Commoners made ip-yeong by folding cotton cloth or fine gauze. However, as available materials became diversified, people used cloth, jade, agate, amber, coral, gold medallion, rock crystal and bamboo as well, juk-yeong, which was made with bamboo, became popular especially when Heungsun Daewon-gun, the father of King Kojong, decreed that people wear simple clothes. Most records concerning ip-yeong in Chosun-wangjo-shillok, the authentic record of the Joseon Dynasty, are related to forbidding a sumptuous life. The book also suggests that ip-yeong was bestowed by the king or was offered to foreign diplomats as gifts. Ip-yeong doesn't seem to be a unique system for Korea. Based on portraits or paintings where ip-yeong can be found, it seems to have been widely used during the Yuan dynasty and the Goryeo dynasty. The system disappeared in China as the Ming Dynasty was established, but it remained in use in the Korean Goryeo dynasty and through the Joseon. Literature suggests that the same materials were used for ip-yeong from the beginning of Joseon to the end of the dynasty. Guyeongja refers to a ring that connects an ipja to a chin strap. Guyeongja made with silver, bronze and jade still remain. In gungjungbalgi, the royal court inventory book, records of imogarye can be found (1882), where ten pairs of pure gold strap rings and ten pairs of gold-plated ones were used for a royal wedding.

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