• 복식
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• 제42권
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• pp.69-90
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• 1999

Mannerism style evolved from the Renaissance style adopting the concept of grace as the ideal beauty, Having its ground on Neoplatonism the main goal of mannerism art was the realization of the invisible beauty over reality. Mannerism style in dress flourished in the sixteenth century court society, when courtly manners and courtly grace became the most important qualities in social relationship. Courtiers thought that courtly grace the ideal of beauty could be realized in the cultured and studied elegance. Mannerism style in dress evolved from the process of transforming and manipulating the Renaissance look for the abstract of beauty. The clothes of Mannerism style were against the natural movement of the human body. There was a tendency of refining and polishing the whole clothing and various technical skills were experim-ented on the mannerism style. The outstanding elements of this tendency can be found in the details like ruffs fathingale padding slashing puffing and etc. Mannerism intended to reconstruct the human body artificially to express courtly grace and novelty. During that process the new pose 'figura serpentinata' which is bizarre convoluted pose with full of flexibility was created. The expression of human body became more slender with elongated legs a torso with a long neck and a tiny head. This tendency of distorting the natural body forms were reflected in the formal characteristics of Mannerism dress style which is geometrical abstr-action unnatural elongation complex disposition and control with perfect ease.

• 한국의류학회지
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• 제2권1호
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• pp.177-183
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• 1978

Byul-Gam is a low-ranking official who takes charge of sundry services in Yi-Dynasty court, and escorts his king when he make a honored going. Uniforms of Byul-Gam are noted for their gaiety. This study aims at inquiring into uniforms of Byul-Gam through historical records. The resultant findings are as follows: 1) Uniforms of Byul-Gam are divided into full dress and ordinary clothes. 2) The full dress has two kinds of style. One is Dan-Ryung, a kind of robe, clad together with Gun as a headdress. This robe is blue, Gun for king's Byul-Gam violet, and Gun for the Crown Prince's Byul-Gam blue. The other is a combination of yellow Cho-Rip and red Chup-Ri. This is a military uniform. 3) Ordinary dresses for Byul-Gam are orange Cho-Rip and red Jik-Ryung. Underwear in this case is Hyup-Joo-Um and Chup-Ri. Hyup-Joo-Um is a kind of robe. Inside it Korean style of jacket and slacks are usually clad. 4) As time passed, the uniform of Byul-Gam had been changed from Cheong-Dan-Ryung to Hong-Dan-Ryung, and Jik-Ryung had been shifted to a full dress. 5) Only five remains of Jik-Ryung for Byul-Gam have been handed down to us. The analysis of those indicate that they gradually became similar to Duru-Magi, a kind of Korean robe. This fact is common in the other transfiguring process of dresses of robe kind.

• 패션비즈니스
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• 제13권4호
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• pp.1-20
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• 2009

The main investigation of this thesis is about the comparative analysis of the fashion style preferences in the ages of 20-30 women, according to the style, by researching the area of Dalian and Seoul, represented as outstanding fashion cities in north eastern area. Both taking pictures and recording camcoders were performed at the famous fashion street in Seoul and Dalian. The period of investigation was from 24th of July to 2nd of August 2008. The result of research are as follows. Generally, the casual style was predominant in both area. The jean casual in Seoul was somewhat tidy and conservative, while that in Dalian showed the tendency of boldly exposed their body. In terms of easy casual, T-shirts and mini-tight skirt were preferred in Seoul, while T-shirts and midi-flare skirt was popular in Dalian. In Seoul, the blouse and mini skirt were in vogue, while one-piece dress, blouse and 5/7/9 length pants were prevalent in Dalian, in case of romantic style. The sports casual was relatively low in frequency in both areas, however, it was relatively more popular in Dalian than in Seoul. The frequency of classic style was similar in both areas. The T-shirts/blouse and Chanel-line skirt were preferred in Seoul, while the combination of jacket/shirts and full-length straight pants were preferred in Dalian. The one-piece dress was predominant in feminine style, the combination of mini one-piece dress and shoulder bag prevalent in Seoul, while the combination of Chanel-line one-piece dress designed as boldly exposed body was popular in Dalian, which shows the tendency of sexy, feminine style. The clear contrast or differences of street styles in Seoul and Dalian would become evident by this research. The continuous investigations into the various regions of China would be expected as an important measure for the successful launching into the Chinese fashion market.

• 복식
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• 제58권8호
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• pp.184-199
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• 2008

This thesis aims to examine the formation, and the religious meaning and symbolism of Beob-Lak, which is attached to the preacher's clothing as a full dress of Won-Buddhism, which, as a new religion, was originated in Korea's historical foundation in 1916. In addition, it tries to provide the basic data for the study on Korean religious costume by examining Beob-Lak in the context of social atmosphere of Korea, which has accepted various religions. As a result, I found that Beob-Lak was originated from the different colored lines of the early Japanese Buddhist religious costume and it employed rochza as an independent component, but that the present protocol of Beob-Lak was completed by the first Jongbeobsa Jeongsan Jongsa in the late 1950s and all the religious workers have put it on with the religious costume in great worships since the early 1980s. Beob-Lak of Won-Buddhism, which employs Ilwonsang Beobsinbul as the symbol of its religious doctrine, symbolizes the succession of Beob and represents the will to repay the teacher's favors to hand down the great truth. At the center, Ilwonsan(one round shape) is the symbol of the innate place for everything in the universe, and its yellow color symbolizes the highest nobleness. I expect to see following researches which deal with the costume of Won-Buddhism from various views on the basis of this study on the formation and development of Beob-Lak, which is the symbol of formal full dress of Won-Buddhism as Korea-style new religion created over 90 years ago.

• 복식
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• 제15권
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• pp.47-54
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• 1990

Kyu-Soo Park wrote the book "Gur Ga Jap Bok Ko" (Proposition for Household Casuals) around A.D. 1865. He was a widely-learned man and a proponent of Korean self-consciou-seness like his fellow Pragmafist against then prevailing Chinese influence, which had already penetrated deeply into ordinary life style. According to this fact we can see not only the general dress-cystoms but the new customs of some high-birth People with evident self-consciouseness like him at that time. For example, they wore "Sim Eui" and "Bok Gun" as the dress of their ordinary life in spite of the general dress custom wearing the "Do Po" (Traditional Korean full-dress attire) and "Gat" (Traditional cylindrical Korean hat) as an ordinary or a ceremonial dress irrespective of rank at that time. Women wore an overcoat with "Chima" and "Jur. Go Ri" instead of the shortened "Jur, Go Ri" and buttock exagerating "Chima" largely popular at that time too. And also wore "So Eui" instead of "won Sam" or "Dang Eui" prevailing for the psychological resemblance of higher ranking group. Male yougnsters wore "Sa Gyu Sam" as an ordinary life dress and Girls wore "Chima and Jur Go Ri".

• 한국의류학회지
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• 제16권1호
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• pp.111-122
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• 1992

Studying the dress style of the Buddhist Goddess of Mercy SU WOL KWAN EUM DO (Drawings on the Buddhist Goddess of Mercy who is watching the Moon reflected in the still water), it is composed of a splendid, jewel crown with five colors, a light and flimsy, non-colored veil with many kinds of gold·plated patterns. This gold·plated carapace figures on a scarlet ground are drawn on the veil and the oval-type flower figures mixed with a scarlet lotus blossom ard arranged. An arabesque pattern of BOSANGHWA (an imaginary, Buddhistic flower figure) is mainly used for both line decorations and necklace. Like this, various kinds and types of figures are in harmony in spite of many changes in figure design. The SU WOL KWAN EUM DO in Koryo dynasty is full of colorful, subtle, harmonious figures which are unique style, which cannot be found in japan, China, and so on. In other words, most of most of dress patterns which are shown in SU WOL KWAN EUM DO are China ink paintings with mountains and waters as its setting. In case of color painting, figure designs are seldom used. The dress pattern in SU WOL KWAN EUM DO of koryo dynasty is characteristic of its variety and magnificent colors.

• 복식
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• 제56권7호
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• pp.54-68
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• 2006

This study examined similarity between white porcelain models and dress silhouette of women painted in genre painting in late Joseon period, and found that gourd bottles that are one of main porcelain styles are very similar with dress silhouette of women presented in genre painting in Joseon period; that is, bottle necks of gourd bottles and women's waist, voluminous bottles and erotically full hips, the length of skirts which showed underwear dress and height of porcelain's bottom, waist panel winding slim waist and wide edge of porcelain's mouth. As images are personal mental process of potters who were not socially controlled, they used dress as an indirect means of women's bodies for the subjects of images that are obtained through direct and indirect experiences of the persons who perceive. It indicates that they intended to make their ceramic works express women's dressing style through images of porcelain's models. Such images were sensual, but not superficial. It is suggested that they were influenced by the society which considered ethical experimental mind and practicality of the governing class of that time who enjoyed it metaphorically, but not impudent.

• 한국의류산업학회지
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• 제9권1호
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• pp.24-34
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• 2007

The shroud of the Chosun dynasty period originally meant the new start in the next world. Its basic principle was to wear the best clothes or wedding garments during one's life. The white hemp cloth-shroud worn during this time was formed after the 20th century. In the beginning it started simply by imitating the shroud of the common people. However recently many aspects of the trade have deteriorated by the commercialism of the shroud traders. So this study focuses on the way of keeping traditions and making the shroud desirable. First, the shroud was made of the best materials such as silk, hemp cloth, ramie cloth and cotton cloth in the past. A thought that the shroud material must be white hemp cloth is the result from misunderstanding of the traditional shroud of the Chosun dynasty period. We can produce beautiful shrouds using natural materials without losing dignity and at diverse prices. Second, the shroud was produced not only to keep the dignity of a dead person but also to avoid wasting the original cloth. Third, The shroud has pursued diversity in classifying the traditional style or the basic style. It is possible to select the shroud flexibly according to one's sense of values or the way the tomb was made. These days, the Korean full-dress attire and Wonsam (Korean woman's ceremonial clothes) are the standardized form of the ready-made shroud. The man's Korean full-dress attire on sale is sewn in the wrong way and its shape looks more like the Wonsam. I offer diverse shrouds of the Chosun dynasty period, for example, the official uniform, hemp cloth upper garment, men's black upper garment, Korean full-dress attire, Korean overcoat, Wonsam, the long hood worn by a Korean woman and a woman's long upper garment, so that we can see the Korean originality and beauty through the different types of shrouds. Also, I adjusted a number of items, undergarments and other articles according to the price. As mentioned before this study helps to portray a desirable understanding of the culture of the shroud. So I corrected many problems of the present shroud and propose a new type of shroud based on tradition. Furthermore, I recommend a way of making use of the Hanbok which the man wears during his life, at the wedding ceremony or a his 60th birthday without buying a new shroud.

• 복식
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• 제22권
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• pp.205-224
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• 1994

It was aimed to study the costume of Koryo dynasty based upon the thirty pictures of Bud-dha to hang on the wall among the existing Buddist paintings. The costume to study were made about 64 years during the King Chung-yol(1286) to the King Chung-jong(1350) which style was mostly related in Won Dynasty. 가) Men's wear ; 1. Hair style and hair dress ; Man tied up a top knot and they put on the hat such as a Kuan Kun and Mo. The young boys binds his hair up one, two, and three knot-s, and tied up with a hair ribbon, A kinds of Kuan-mo were Mine-lu-kuan Yuan-yu-kuan, Nong-kuan, Hae-chi-kuan Pok-du Yun-wha-kuan Yip-mo- and Tu-ku(Helmeto) 2. clothes ; 1) Colour of Koryo King's Mien-ku Kuan costume was not agree with blue and reddish black colour which was used in Yo, Song, Kum and Won Dynasty, however black and greenhish blue colour was agreed with. 2) The king wore T'ung-t'ien-kuan(Yuan-yu-kuan) and the government officials wore Chin-hien-kuan Hae-chi-kuan and Nong-kuan as a court dress. In general the king and the Crown Prince wore a hats which was used in T'ung-t'ien system however sometimes they wore small hats which was cited in literature. 3) Gate guard and upper garment wore colourful costume figured gold colour pattern which was distin-gtive costume system of Koryo. 4) A monk wore big sleeve long skirt big sleeve long jacket long skirt and shoulder scar-f full shoulder scarf or right hand shoulder opened scarf. 5) The Soldiers wore helmet shoulder or scarf pee-back hung-kap, pok-kap, yang-dan-g-kap we-yu-kap kun-kap, and boots and they carried arms. 6) The young boys wore scarf, loin cloth, long skirt, belt neckless, wan-silk, boots and foots wear and wristless. 나) Women's wear ; 1. Hair style and hairs and tied up with a hair ribbon and wore precious ston decorated hair dress wheel shape hair dress pan shaped head dress handkerchif covered hair dress decorated precious stone hair pin silk chippon made of head dress muf-fler shaped hairdress. Boots mocasin hae lee, suk and sandle wored as a shoes depends on the classes. They wore neckless, earing wres-tless and wan-pu-sik. 2. Closthe 1) High rank lade's wore un-kyun attached jacket and jacket sleeves decorated pleats and pleats decorated long skirt apron back apron knot belt, scarf this type is the same with Dang Dynasty five dynasty of china Song, Kum Won, Myung Dynasty and our cos-tume of Poe-hae, and Shilla Dynasty.

• 한국가정과학회지
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• 제5권2호
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• pp.75-91
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• 2002

The purpose of this research is to investigate and analysis the style of Audrey Hepburn(1929-1993), the most important style icon in the 1950s and '60s from the point of the style of dress in her films - Roman Holiday (1953), Sabrina (1954), Funny Face (1957) and Breakfast at Tiffany's (1966) and fashion activities, furthermore, to know the influence on the contemporary fashion. After 1960s, her style has been recreated by so many designers. In the 1980s, times influenced by post-modernism, there was also the effort to reconstruct the style in the 1950s again. At that time, some Hepburn styles-a reflective of the flamboyant and exaggerating trend in her ages-were appeared by a few designers in the 1980s. Over the 1990s' retro culture, there were a lot of efforts to reemerge the styles in the 1950 and '60s, they led to full-scale reconstruction of Hepburn style - a feeling of the elegance and intelligence harmonizing with the minimal and formal style. By the retro culture adding with the mainstream fashion trend of simpleness and comfort in the year 2000, Hepburn's casual style has been reconstructed to meet the modem need in the 21s1 century. Through these considerations, we could notice that Hepburn style has been recreating from various fashion fields harmonizing with the popular trend of the age.