• 한국의류학회지
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• 제6권1호
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• pp.39-49
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• 1982

This treatise deals with teen-agers' tendencies in selecting clothes, upon the recent liberalization measures of dress restriction. in regard to girl students' uniforms inmiddle and high schools, effective 1983. Results of my poll of 430 inquirees on the subject is outlined as follows; The surveyees have a preference for wearing box-style upper garments with a round-neck line and ribbon/tie collar. They also prefer to wear shirt cuffs mainly in set-in sleeve style. A straight skirt silhouetting the body line is anticipated to be longer in length than the knee line by 2 or 3 cm's. A dressy or sporty look would be most welcome, too. The ensemble of blue jeans and T-shirt blouse would be usual wear during school attendance. The reason why they like to choose trousers is considered to stem from the unisex look in fashion rather economical and practical purposes. Clothes material tends to be natural fabrics, single-colored and non-patterned. Color needs to be in a subdued mood, tuned with the same color and of neutral tint. In styling, emphasis is to be placed on femininity. In particular, the middle school girls wish to intensify 'Har-mony' in style while the high school misses are concerned with 'Individuality.'

• International Journal of Costume and Fashion
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• 제11권2호
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• pp.13-24
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• 2011

This study explores the opportunities for new market of traditional Korean costumes, Hanbok, following not only the consumer's needs and wants, but marketing trends of fashion industry. This paper is the exploratory consumer research of fusion Hanbok, it aims at examining how consumers wear fusion Hanbok. Study participants were limited to mothers who wore Korean-fusion Hanbok to their baby's first birthday party once or more. A total of 221 respondents completed online questionnaires. The results of this study are as follows. First, regarding the reasons of wearing fusion Hanbok is a beautiful and traditional dress although traditional Hanbok is uncomfortable and inconvenient. Second, the most satisfactory aspect of fusion Hanbok was found to be its design. Satisfaction with the color, size and length was also high. Third, most female consumers in their 20s and 30s have stronger preferences for and intentions of purchasing fusion Hanbok. Some people criticize that as fusion Hanbok is westernized in its designs and materials, it has lost the classical beauty and impression of traditional Hanbok. However, if no one routinely wears Hanbok, Hanbok will never be popularized or globalized. This study suggest that traditional Hanbok should be improved by developing effective merchandising strategies based on consumer needs for traditional Hanbok such as various product assortment and promotion strategies using traditional Korean beauty. So, traditional Hanbok could be retained and succeeded in the future by improving consumers' dissatisfactions of traditional Hanbok and creating the new market of traditional Hanbok in which fusion Hanbok are produced focused on consumers' needs and market environments.

• 복식
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• 제56권7호
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• pp.1-17
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• 2006

This study purposed to examine Korean people's white clothes custom historically and to explain the aesthetic consciousness latent in the custom. Korean people preferred white clothes, even up to foreigners called them White-clad folk. Not only as in old historical literatures, but also in Soo-suh, Shin-Dang-suh including Sam-Kuk-Ji in China, white clothes were a real symbol to Korean people, ranging chronically far back to the age of ancient tribal countries, Sam-Kuk Period through Koryo Dynasty and even to modern age near the end of Chosun Dynasty, wearing with pleasure regardless of age, sex or social position. Even King himself in Koryo Dynasty is said to have worn white clothes when he was out of official hours. During the Koryo and Chosun Dynasty, white clothes were sometimes prohibited for various reasons including conflicts with the theories of yin-yang and the five elements but such regulations were not effective. To Korean people, white clothes were ordinary people's everyday dress as well as noble people's plain suits, saints' uniforms with religious meanings, ceremonial costumes, funeral garments, etc. The various uses show that white clothes have been worn by many people. The unique custom that a People have worn white clothes consistently for such a long time may contain very deep symbolic meanings representing the people's sentiments and spirits. The present study understood that the meanings come from religious sacredness, magical wish for brightness, the pursuit of purity originating from the people's national traits, assimilation with nature and the will to attain whole ascetic personality. Aesthetic attitudes based on aesthetic values summed up as sacredness, brightness, purity, assimilation with nature, asceticism, etc. are the aesthetic consciousness pursued by Koreans through their white clothes. For Koreans, white color is the origin of their color sense coming from primitive religions such as worshipping the sun and the heaven. In this way, Korean people's preference for white clothes began with primitive religions, was mixed with various social, cultural and religious influences and finally was settled as their durable spirit, symbol and beauty.

• 패션비즈니스
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• 제19권1호
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• pp.95-105
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• 2015

This study investigated the color culture in the Japanese Medieval Age. The Japanese Medieval Age included the Kamakura period (1180-1333) and Muromachi period (1336-1573), and the leading group transitioned from the Kuge families to the Buke families. The taboos about colors from ancient times became nominal, and forbidden colors, such as purple, celadon, and red, became the colors of the samurai, leading to beautiful soldier gears that were unparalleled in history. In the Kamakura period, colors that conveyed a strong impression were created and preferred with the combination of a samurai's reasonable spirit and zen thoughts. The period was also called "the era of hari", and cross dyeing based on basic colors such as suou (red), ai (blue), and kuchinasi (yellow) was popular. In both the Kamakura and Muromachi periods, conspicuous and strong colors were sought for costumes, and embroidery was used with gold leaf, silver leaf, gold threads, silver threads, and background color. The colors of costume preferred by Buke men in the period included green, blue, and brown. In the characteristics of the kosode, the sugan and hitadare were used for men's formal dress, while kosode was used for the grooming of the working class. In these periods, additionally, the working class began to be socially engaged in actively wearing the one-layer kosode, which became popular, and the characteristics of the Japanese Medieval Age, during which functionality and practicality was valued, were also reflected in the dressing.

• 복식
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• 제63권8호
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• pp.14-26
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• 2013

The purpose of this study is to compare and analyze Jacqueline Kennedy and Michelle Obama's fashion style from a perspective of modernism and postmodernism. The method utilized in this study was first, to examine the properties of modernism and postmodernism. Next, we explored the types of role performance of the first ladies and the application of their fashion as an aid to their roles through the precedents of the research concerning modernism and postmodernism. The results of the study are as follows. First, there was a trend of formalism and anti-formalism. Jacqueline Kennedy made her public appearances wearing a formal dress in order to express the first lady's authoritarian figure of restrained elegance. The fashion of the first lady aspired to formalism. Meanwhile, Michelle Obama followed more of a free style by eschewing the typical formality of the first lady. She created diverse styles utilizing a variety of items, which were not interrupted by form or by using heterogeneous items. Second, there is a trend of elitism and populism. While Jacqueline Kennedy preferred only haute couture designers' costume in order to show the prestige and dignity of the upper class, Michelle Obama patronized unknown designers' clothing or mid-level casual brand goods that the public favors in order to interact with the public through her fashion. Third, while modernism regards totality or unity to be important, postmodernism puts an emphasis on the eclecticism by pursuing complexity and diversity through the deconstruction of an indigenous genre. In case of Jacqueline Kennedy, this tendency featured monotone clothing color, which presented a unified full set dress that excluded decoration. Michelle Obama, in contrast, mixed and matched formal dresses and a casual cardigan or felicitously mixed luxury brand or low to middle priced brand goods.

• 복식
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• 제66권5호
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• pp.133-148
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• 2016

This study examined dahoe(多繪-braided cord) and mangsu(網綬-ornament of husu for ceremonial dress) used in myeon gwan(冕冠), daedae(大帶), and husu(後綬) among royal formal dresses in the Joseon Dynasty(1392-1910) based on historical materials including literature, relics, and paintings. The results of this study are as follows. In myeon-gwan, dahoe was used for cap strings, goeing(紘) and yeong(纓). Cap strings were applied to the king, the Crown Prince, and the eldest son of the Crown Prince regardless of their status, and they showed differences among the periods. Both goeing and yeong were used during the early period of Joseon, and then only yeong was used in the late period. As goeing was removed and only yeong was used in the late period, patterns combining goeing and yeong, in color and wearing method, appeared. Dahoe used in cap strings is dongdahoe(童多繪-a kind of braided cord). In daedae, 'nyuyak(紐約)' was tied up to its fastening part. The material of nyuyak was changed from dongdahoe in the early Joseon Dynasty to guangdahoe(廣多繪-a kind of braided cord) in the late period, and the method of using it was also changed. Husu was imported from Beijing in China during the early period of the Joseon Dynasty, but in 1747, it was regulated to be woven in Joseon, and at that time, King Yeongjo attempted to restore the institution of weaving husu with "320 su(首)," namely, 6,400 strands as specified for the status of a prince of the Ming Dynasty.

• 한국의류학회지
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• 제26권8호
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• pp.1216-1227
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• 2002

The objective in the part H of this study was to investigate the effects of materials, sleeves, trimming, and perceivers gender on impression formation. Stimuli consisted of 13 color photographs of a female model wearing a wedding dress which were manipulated according to clothing cues. A semantic differential sale of 4 dimensions was used. These were attractiveness, neatness, femininity, and prettiness. Samples were 312 males and females. For the effect of sleeves, there were significant main effects in attractiveness, femininity, neatness, and prettiness. Three-quarters lace ruffled sleeves increased the perception of positive attractiveness, femininity, and prettiness. Flounced sleeves had a positive effect on the perception of neatness. Long-tight sleeves had a negative effect on the perception of attractiveness, femininity, and prettiness. Sleeveless dresses increased the perception of negative neatness. There was an interaction effect between sleeves and the perceivers gender on neatness. For the onぉ of material, there were significant main effects in neatness, femininity, and prettiness. Solid cloth had a positive effect on the perception of neatness and negatively on prettiness. The combination of lace and solid cloth increased the perception of positive femininity and prettiness. lace had a negative effect on the perception of neatness. Satin increased the perception of negative femininity. There was an interaction effect between material and perceivers gender on prettiness. The main effect of trimmings was its effect on prettiness. Ribbons increased the perception of positive prettiness. Not having any trimmings had a negative effect on the perception of prettiness. There was an interaction effect between timings and the perceivers gender on neatness. The results of this study confirm that image perception of wedding dresses becomes different according to the materials, details, and perceiver's gender.

• 한국의상디자인학회지
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• 제22권2호
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• pp.137-149
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• 2020

The purpose of this study is to identify the perception of New-Hanbok Skirts that female consumers have and to analyze the design preference based on the analysis of designs of skirt products currently in distribution. Based on the analysis of the New-Hanbok brand website, the research was conducted through a survey of 355 women in their 20s and older. The survey consisted of 24 questions which were divided into pattern, color, material, and recognition type questions. The research results are as follows. First, most adult women answered that a New-Hanbok skirt is appropriate to wear at a holiday, anniversary, or outer dress for the spring and autumn seasons, and the design is the most important thing when considering buying. However, the ratios of wearing experience and possession were very low. Second, the preferred design aspects of a New-Hanbok skirt were the Jarak-skirt or Deot-skirt, calf-length, 5cm width of the waistband, 3cm uniform crease, a normal length waistband, bright neutral colors, and a waistband in different colors. For the double skirt, the design that shows 4cm of lining fabric and the different colors of upper fabric was the most preferred. The most preferred material was plain cotton. On the other hand, small floral patterns were preferred for patterned materials, and opaque upper fabric was most preferred for the double skirt. Through this study, it was confirmed that the Hanbok is seen as a positive aspect for modern consumers.

• 복식문화연구
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• 제12권5호
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• pp.859-879
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• 2004

As a result of research, the characteristics of the general costumes from the king Young-Cho period to the king Jung-Cho period in Genre Paintings of Mung-Hyun Oho, Yong Yun, In-Sang Lee, Hee-Eon Kang follows. First, the typical man wore his hair in a topknot(sangtu), and put on 'Bung-gu-ji', 'Lip', or a scarf on his head. The length of the 'Jeogori'(Korean traditional jacket) was long enough to cover the waist. Dress for work had side slits, and had half length sleeve Jeogori, and short pants looked like 'Jam-bang-i'. They went barefoot and wore 'Jipsin'(Korean traditional straw shoes). Dress for outdoor was 'Po' that knot at front of chest by band. 'Baji'(slacks) were with knot below knee, worn 'Hang-jun'(ankle band) and the width of slacks was suitable. They were 'Beoseon'(Korean traditional socks) and shoes. Second those in the upperc1ass and those in the military put on 'Mang-geon', 'Gat', 'Sa-bang-gan', 'Tang-geon', 'Bok-geon' on their head on a topknot. Most of them wore 'So-chang-i', 'Jung-chi-mag' or 'Do-po'. The length of Jeogori covered the waist or the hip and were tied with 'Go-rum'(ribbon). Baji was tied with Hang-jun and 'Dae-nim'. The waist of the slacks were tied with a dark colored waist-band and folded down their waist of slacks. They wore white color Beoseon and 'Hye' or dark color leather shoes. They wore 'Sup'(assistant of arm) for bow. It showed the lifestyle of the 18C with fan, 'Be-ru', 'Mug', 'Yun-jug', teacup, pot, etc. Third, child's hair was short or knotted to the back of the head. The length of Jeogori reached waist line, Git of Jeogori was 'Dunggurai-Kit'(shape of round) and other style Jeogori, which reached the hip line, had side-slit. Baji was tied with Dae-nim, and the width of the slacks is suitable. They hang 'Yum-nang'(Pocket). Final, most women worked outdoors wearing their hair in a high twisted style, or covered it with scarf. They wore Jeogori and 'Chima'(Korean traditional skirts), Bagi. They folded up the sleeves of the Jeogori. And they folded the 'Jambang-i-styled' pants to just above the knees, fastening at the waist. When they wore skirts, they also wore underpants under the skirt that went down to the knees. Most of them went barefoot and wore straw shoes, Jipsin. Through genre paintings, we can understand the ways and forms of our ancestor's clothing. And with our understanding, interest, and passion, we can be familiar with Hanbok in our daily life by succeeding and creating its peculiar style. And then we can promote the globalization of Hanbok.

• 한국의류학회지
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• 제40권5호
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• pp.830-843
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• 2016

The world wide increase of obesity and demands for various plus-size fashion are expanding the global plus-size fashion market. This study is to understand the market status of the US (the biggest plus-size fashion market) as well as analyze women's fashion shown in power blogs on the plus-size fashion trend. For research methods, photos from the top 10 globally ranked plus-size power blogs on Alexa.com were collected and divided into 5 plus-size body types based on: design factors, style, color, item, and texture. Pants with tops or completed outfits including pants, tops, and outer were the most common for casual styles; in addition, a tendency to pursue comfortable and naturally fitted clothes was also indicated. As for colors, the most common were blue colors and white or pastel toned colors; in addition, soft, hard, and transparent were all evenly used for materials. One-piece items were the most popular formal style that were mostly a one-tone color made with hard materials indicated by the pursuit of the fanciness and formality of a dress for a formal occasion. Black was the most common color, and the color variation was less diverse compared to that of casual styles. The most common for semi-formal styles were outfits with movability and more fanciness such as wearing a casual outer on top of a formal one-piece. When examining the fashion in plus-size blogs, there are differences in the frequency of design factors due to the diversity of body-types; in addition, different items were shown to be preferred in accordance with styles. The results of this study will help fashion companies who want to enter the global plus-size women's fashion market (including the US market); in addition, research on plus-size fashion that is changing the fashion and aesthetic paradigm is expected to contribute to academia.