• Journal of Fashion Business
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• v.6 no.2
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• pp.29-40
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• 2002

Honor guards‘ dress represented by royal carriage parade. This thesis studies the ceremonial dress worn by the ceremonial troops during the Hwa-sung Hang-hang Ban-cha drawing (華城幸行班次圖) in the Chosun dynasty of King Jung-jo. The purpose of this study is to understand the national level ceremony by closely looking into the traditional ceremonial dress and the various signs that were used at these events thereby enhancing the cultural status of the Jung-jo King period. The Hwa-sung Hang-hang Ban-cha drawing(華城幸行班次圖) has its characteristics and also has commonality between the garments worn at these ceremonies. These garments are a traditional heritage brought down from many ages before and is a reflection of the changes that have occurred within our everyday life. Among these many records the Bancha-do(班次圖) is a representation of records that show what was worn by both nobles down to the ceremonial troops. The uniforms of the ceremonial troops were not only huge in size but also very diverse according to rank and grade. They used strong true colors with colorful flags, ceremonial items and musical instruments. These all added to the grandeur of the ceremony. The ceremonial flag was itself a symbol and was the core of the whole ceremony and parade. These ceremonial flags represented the heaven, sun, moon, hill and animals as well as supernatural gods. All these showed change in shape, color and content by age and time. Also the Yongmun Gichi(Dragon flag: 龍紋旗幟) is a supernatural being representing the power and wish of the ruler. The Chunsang-mun represents the indivisible relationship between man and heaven and also a metaphor for absolute power. A close look at ceremonial instruments show a direct representation towards power such as an axe, spear and sword and integrated with other large ceremonial items not only provided a shade but was also a representation of worship. These all were a more or less representation of authority. The musical instruments expressed the absolute authority of the ruler and maintained the marching order and also added grandeur to the parade. A summary of the ceremonial troops in the As seen above, these national ceremonies were a representation of the present power of authority and the will to rule. These ideas and the philosophy of “ruled by heaven” is represented here in the uniforms and the ceremony itself. The Bicentennial anniversary of the Nung - hang of February 1795 will be an excellent opportunity to show and inherit the tradition and recreation of our heritage. In this view we must look at the color and shape of traditional dress to be able to inherit and learn from our ancestors.

• The Research Journal of the Costume Culture
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• v.13 no.5 s.58
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• pp.804-818
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• 2005

The purpose of this study is to investigate the effect of tone-on-tone coloration on the visual images of traditional Korean dress. The materials in the experiment developed for this study were made up of various stimuli and the response scales for each stimulus. The stimuli were 48 color pictures with various combination of colors, in which the tones of jackets and skirts were manipulated by computer drawing. 24 bi-polar adjectives, each of which was graded into seven in its degree, were used to evaluate each image. The subjects were 576 female students in Jinju City. This experiment was based on the $3{\times}4{\times}4$ factorial designs: color (red, yellow and green), jacket tone (vivid, light, dull and dark) and skirt tone (vivid, light, dull and dark). The results of the study can be summarized as follows; Impression factor of the stimuli consisted of the 5 different dimensions - youthfullness and activity, attractiveness, gracefullness, visibility, and tenderness. The colors and the tone of jackets and skirts used in this experiment influenced 5 impression dimension by interaction of two valuables or working independently. Yellow and green with vivid or light tone had an effect on the formation of youth and activity image, and dark-light combination had an effect on the formation of attractiveness image. In case of green color, light tone of a jacket and vivid or dull tone of a skirt affected gracefulness, while yellow has no impact on visibility image regardless of skirt tone. Red and yellow with vivid or light tone were a factor to decide tenderness.

• Journal of the Korean Society of Clothing and Textiles
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• v.28 no.7
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• pp.962-973
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• 2004

The purpose of this research is to understand the harmony of chromatic and achromatic colors of the traditional Korean dress. The subjects were women＇s college students in Korea and America. Chromatic colon, red, yellow, and green color, were chosen for the color of the Korean jacket, and achromatic colors were chosen for the color of the skirt, and then the colors＇ chroma were controlled and value of color was changed. In addition, the three colors of the jacket were combined with four kinds of the colors＇ tone. Then, the students of both countries assessed about the harmony for 48 colorations which were variously incorporated with the tones of skirt and jacket. The results of research can be summarized as follows. When red jackets were combined with skirts of achromatic colors, students of both counties showed the different views in the range of harmony and disharmony for colorations of white(N9) skin and vivid jacket, and white(N9) skirt and dark jacket, and black(N2) skirt and light jacket, and black(N2) skirt and dull jacket. In the tone of yellow jackets and achromatic skirts, students of both counties showed similar responses in that a light yellow jacket was well matched with dark grey(N4) and black(N2) skirt. While Korean students generally evaluated that coloration was well harmonized when low value color was arranged below, American students thought, that the tones of a harmonized skirt were different, according to the jacket＇s tones. When green jackets were combined with stills of achromatic colors, colorations that showed their different views of both countries were a white(N9) skirt combined with vivid, light, dull jackets, and a light grey(N7) skirt and dull jacket, and a dark grey(N4) skirt and dark jacket. Among 48 stimuli of coloration on the chromatic and achromatic colors, Korean students evaluated 16sets and American students judged 28 sets as harmonized colors. Therefore, it came to the conclusion that Korean students had the sense of harmonious coloration of more narrow range than American students.

• Journal of the Korean Society of Clothing and Textiles
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• v.26 no.3_4
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• pp.443-453
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• 2002

The purpose of this research was to compare the evaluation of tone on tone coloration of traditional Korean dress by Korean and American women college students. The respondents were asked to evaluate 48 stimuli of the traditional Korean skirt and jacket with different tone of color. The evaluation of Korean and American students admit of various interpretation, and it can'be said that they were caused by their different cultural bacgrounds. The results of reseach can be summerized as follows. As to the red colors, Korean students evaluated vivid skirt and light or dark jacket, light skirt and vivid or dull, dark jacket, dull skirt and light jacket as harmonized. But American students judged light skirt and dull and light jacket as not harmonized. As to the yellow colors, both Korean and American students had common opinions that light skirt and dull jacket are well harmonized. Korean students thought vivid skirt and dull jacket, light skirt and dull, dark jacket, dull skirt and dark jacket are well harmonized. American students thought light skirt and vivid, light, dull jacket dull skirt and light jacket are well harmonnized. As to the green colors, Korean students evaluated vivid skirt and dull, dark jacket, light skirt and vivid, dull, dark jacket are well harmonized. But American students evaluated vivid skirt and light jacket, light skirt and dark jacket, dark skirt and vivid or light jacket are not harmonized. Among 48 stimuli of tone on tone coloration, Korean students evaluated 18 set and American students judged 30 set as harmonized.

• Korean Journal of Human Ecology
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• v.8 no.1
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• pp.135-150
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• 1999

The purpose of this study is on the dance costume of ancient Egypt. First, after the present study looked onto a specialty of Egyptian dance, and then the present study classified Egyptian dress into type and form, quality of material and color tone, hair and headdress and other ornaments. Fundamentally, this study was intended to understand the traditional culture and to grasp the peculiarity of Egyptian dancing dress. This study was progressed as a theoretical research by using documents, photographs, literatures of museum, etc. The results of the study could be summarized as follows. Egyptian dancing featured the earliest form of stage dance in the world and improved religion dancing and sideshow dancing getting out of the form of primitive dance, and also there were professional dancers who developed highly skillful dancing technique. They played a role in disseminating it to many countries of the Mediterranean sea. Dancers of Egypt wore a variety of cloths like the general people. Accordingly, there were no big differences in qualify of material, color tone and other ornaments as well. Yet in accordance with improvement of dance, there was a show-up of clothing of professional dancers and changing of detail parts. So dancing dress was formed while distinguished from general clothing. Therefore, dancing dress of Egypt represents racial characteristics, activity, originality and pursues not authority, but respect of physical beauty or natural beauty.

• Journal of the Korean Society of Costume
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• v.17
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• pp.83-91
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• 1991

I observed the meaning and the symbolic charaeters about the color and style of clothes appearing at "GER GA JAP BOK GO" written by Kyu Soo Park. The black color of Hyun Eui as a ceremonial dress of man symbolizes Heaven and Virtue. The yellow color of Whang Sang as a ceremonial dress of man symbolizes the Earth and the Impartiality. The blue or black decoration line over white ground of Sim Eui as ordinary dress of man symbolizes also Filial Piety. In woman ordinary upper garment, So Eui, black texture edging with blue line implies the mutual symmetricity with her husband's. Besides, white color texture lining So Eui symbolical to a Devine Nature and Homage implies also the deep concealment of feminine body. The black ground color of child dress "Chi Po Eui" symbolizes Naivety, and the red silk color of it's decoration line, belt and tress ornaments implies the praise of the Virtue & Learning and also "Expel the Evil" of our traditional national characteristics. As described above the meaning and symbolic characters about the color and style of clothes appearing at "GER GA JAP BOK GO" has a very Chinese disposition, but it's author Kyu Soo Park modified somewhat to be in harmony with the real social situation of our Country during that latest stage of Yi Dynasty, because he was one of the prominent pragmatist at that time.

• Journal of the Korean Society of Clothing and Textiles
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• v.45 no.3
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• pp.439-452
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• 2021

The purpose of this thesis is to compare the efficiency of 3D digital design technology with traditional hand-drawn designs of a transformable dress for a small wedding. After reviewing the literature, this empirical study analyzed the tendencies of small wedding dress design, concluding that a transformable dress for a small wedding consists of a bodice, skirt, and outer skirt or gown with train, each of which has five possible designs, resulting in 15 virtual items within the 3D program. The 3D program provides the benefit of easy design development as well as reduced costs and design time. Specifically, the random combination of 15 items with layers in the 3D program produced 150 different styles in 5 hours, while hand-drawing 150 dresses took 50 hours. Moreover, the 3D program does not need any material, but 150 physical drawings required a sketchbook, pencil, eraser, and marker, total cost 31,100 won. Additionally, the 3D whole-body scan helps the bride decide which design she prefers through virtual try-ons. Eventually, the 3D program could help a bride decide what she prefers and produce it with virtual simulation, resulting in reduced time and costs.

• Journal of the Korea Fashion and Costume Design Association
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• v.26 no.1
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• pp.77-98
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• 2024

The mourning attire worn by the Sangju (Chief Mourner) during Confucian funeral rituals is known as Gulgeonjebok. It is comprised of Gulgeon, Sujil, and Hyogeon on the head, and Jungui underneath. On top of the Jungui, the ceremonial garments called Choeui are worn, along with Choesang. Yojil and Gyodae are then tied around the waist. Mahye and Hangieon are worn on the feet, and a walking stick made of bamboo, paulownia, or willow is carried. A needlework master, Choe Onsun, who was designated as a Holder of Intangible Cultural Property of Jeollabuk-do on November 27, 1998, is recognized for her efforts in restoring and recreating the forgotten Gulgeonjebok. Thanks to her endeavors, the period, regional, and cultural characteristics of Gulgeonjebok in the Jeolla Province have been preserved. This study aims to examine and reproduce characteristic items of Gulgeonjeboks handed down by a needlework master, Choe, by conducting an empirical study on the dimensions and schematization of the Gulgeon, the method of cutting, and the sewing process. The empirical research on Gulgeojebok is expected to further enhance traditional sewing skills. It will also serve as a foundation for deepening the level of research on traditional dress and sharing traditional cultural heritage.

• Journal of the Korean Society of Clothing and Textiles
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• v.36 no.1
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• pp.99-111
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• 2012

This paper investigates the formative features and the historical meaning of the Korean dress collection held in the Horniman Museum in London. The Museum holds eighteen items of Korean dresses donated by Mrs. C. de J. Luxmore in 1948 and by Mrs. Bowra in 1953. Male dresses consist of white silk outer robe (durumagi), a pale violet silk waistcoat (jokki), a jade green silk jacket (jeogori), pale yellow silk trousers (baji), a pair of ankle bands (daenim), a cotton waistband (dae), a silk purse (jumeoni), a rattan under-vest (deungbaeja), a pair of rattan wristlets (deungtosi), a top hat (gat) and a skullcap (tanggeon). Female dresses comprise a jade green silk jacket (jeogori), an ivory silk skirt (chima), a light blue silk petticoat (sokchima), two kinds of white cotton trousers (sokbaji and soksokgot), a pair of silk wristlets (tosi) and a pair of padded socks (beoseon). A Korean dress collection of the Horniman Museum shows a set of ordinary dress items worn by a married couple in the 1930s and the 1940s. Of these items, a silk petticoat (sokchima) and a rattan under-vest (deungbaeja) can be highly evaluated as object resources in the history of Korean dress. The petticoat is a rare and valuable example that represents an early type of modern petticoat that has replaced a traditional petticoat (dansokgot). The rattan under-vest has square neckline and two tiny sleeves similar to a Western cap sleeve. This kind of under-vest is a transitional form shown between under-vest similar to the Korean waistcoat (baeja) and one similar to the Western waistcoat (jokki).

• Journal of the Korean Society of Costume
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• v.56 no.1 s.100
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• pp.13-31
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• 2006

This study will explore Rococo chinoiserie not only as a prominent style of the decorative arts in general, but also as an important factor that influenced $18^{th}$ century fashions in dress. Two premises support the conclusion of this study. One is that the chinoiserie is truly a hybrid, a totally new style resulting from the mixture of various traditional elements from the East and the West, with little regard for the authentic nature of the original styles. The other is that the geographical scope for defining the chinoiserie influence in the Rococo fashion can be expanded beyond its lexical meaning; the style eventually encompassed visual cues from various Eastern cultures including China, India and Turkey. Regardless of the specific origins, the oriental influences for Rococo fashion can be categorized into two types. The first type is a complete appropriation of structural elements of Eastern clothing, such as pagoda hats, pagoda sleeves, turbans decorated with plumes or fur-trimmed open robes and then combining them with Western dress. These exotic and fancy dress ensembles were worn as masquerades, theatrical costumes or portraits. One extraordinary example is the banyan, a man's dressing gown, which also had a place in everyday life, not just as special costume. Although the banyan became more tailored as time passed, the traditional shape of this Eastern garment was accepted unaltered in the beginning of the $18^{th}$ century. The second type of influence shows in the use of eastern textiles, especially silks, which were made into women's dress. It did not matter to the fashionable lady if her dress was made of the silk produced in China or a European copy of the Chinese original, as long as it satisfied her taste. It is difficult to detect the signs of exotic style from a glance in this type of chinoiserie dresses since it was more ambiguous and conservative adaptation of the oriental influence in Rococo dress styles than the first type. In this study, various oriental influences appearing in $18^{th}$ century Rococo fashions can be defined as part of the chinoiserie style based upon the suggested premises. No matter what the origin of these oriental fashions was, this hybrid of the East and West made one of great impacts on the most frivolous and splendid period of western fashion history.