• 복식
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• 제62권8호
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• pp.71-80
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• 2012

The Kut is the core of the traditional folk religion. The afterlife wedding Kut actually performs a traditional wedding ceremony by personifying the deceased in the process of performing the composition of Kut geori that cannot be observed from other Kuts, which is an important means to convey the situation of Kut more clearly. A traditional wedding ceremony performed in the Kut enables the audience to understand the meaning behind the Kut. The costume worn in the traditional wedding ceremony of the afterlife wedding Kut makes the audience understand the existence of the deceased by the use of a scarecrow dialect and makes them feel a vivid sense of the scene emitting from the Kut, which performs a traditional wedding ceremony in the composition of Kut geori. The results of this study showed that a shaman who led the afterlife wedding Kut had a scarecrow that symbolized the bride and a bridegroom wear the traditional wedding costume in order to visualize the deceased and express the symbol of a wedding which could not be made in this world. It can be interpreted that the traditional costume derived from the afterlife wedding Kut plays a symbolic role, which converts the deceased into a living person through the formal aspect of ceremonial costume and the cultural aspect of wedding ceremony.

• 한국생활과학회지
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• 제17권6호
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• pp.1181-1195
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• 2008

This study based on Sa rye pyun ram(四禮便覽) by Lee Jae which are Chosun Dynasty book about the rules in a wedding ceremony. And the research examine into the understand how to the procedure, the true meanings about korea traditional wedding and general opinion of wedding custom. The instrument is the questionnaires, which is analyzed finally through data processing with 129 of wedding venders. The data analyze by making use of SPSS program were frequency analysis, ANOVA, $x^2$-test, pearson's correlation analysis. The summary of a result is as follows. First, the wedding awareness of wedding venders about Eou hon(議婚) is on a high level but Nab chae(納采) is low. Second, wedding venders are knowing with "Hon suh ji(letter), four season cloth, blue-red satin, shell goods" in a Nab peau(納幣) and with "jujube, beef, chicken, Gu jel pan(accompaniment to a drink), alcohol in a Peau back(幣帛). Third, wedding venders are answered that acceded to "Peau back" and "traditional wedding ceremony' but needed no "gifts & cloths for wedding". Forth, the understanding of wedding procedure (婚禮節次) is on a low, especially Bon ray(本禮).

• 복식
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• 제57권9호
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• pp.161-176
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• 2007

The objectives of this study are to select and analyze unpublished wedding dresses in the 19th century, to investigate the design characteristics and making techniques of Victorian wedding dresses, and to examine the correlation between the wedding dress style and the fashion style in those days and the influence of the wedding dress style on contemporary's styles. The materials of this study were 9 wedding dresses owned by the Historical Costume and Textile Collection at the University of Connecticut in USA. The dresses were made during the mid and late Victorian Age. As for silhouette, the bustle style was popular in the 1870s and 1880s, and the hourglass style in the 1890s, and different from contemporary dresses there were no big differences in structural pattern and details between ordinary dresses and wedding dresses. In addition, colored wedding dresses were used until the mid and late Victorian Age, but since the wedding ceremony of Queen Victoria in 1840, white wedding dress was widely accepted and settled as the tradition of today's wedding dresses. While the Western dress style had been basically a one piece style, there appeared simple two piece designs in which the upper garment was separated from the lower one, from the mid Victorian Age. This is considered the reflection of those days' pragmatic social trend in dress style. It seems around 1875 when asymmetric design was first introduced in the Western dress style, which had been mostly symmetric. The asymmetric style that pursued atypical beauty, though not common during the late Victorian Age, shows a change in the typical Western dress style. With regard to dress making techniques, sewing machines were distributed widely during the early Victorian Age but they were not used in all parts of dress. Most of details and trimming works were done manually and some parts were attached and detached by hand sewing. In addition, not like today, there were no generalized rules of making such as the form of closings and composition.

• 한국의류산업학회지
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• 제20권4호
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• pp.439-448
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• 2018

This thesis intends to suggest a new wedding dress pattern through researches on history and changes of wedding dress, researches on silhouette and details and analyses of existing basic patterns. In this study, to develop torso patterns of top dresses selected as preferred designs through literature reviews and company surveys, dress form sizes suitable for standard sizes were selected and study basic patterns were made using draping techniques. The study finds characteristics of body type dimension that is changed when wearing brassiere (hereinafter, 'bra') for wedding dress through customer surveys for development of basic patterns of wedding dress. That is, wearing wedding bra was used for the purpose of increasing the bust size and we will evaluate later whether this increase helps completeness of aesthetic impression through wearing evaluation. As the result, it was found out that top torso pattern wearing wedding bra made wearers feel more comfortable and in the aspect of aesthetic impression, it provided impacts on women's beautiful silhouettes. The effects of whether a bra is used or not on changes in patterns were reviewed through the degree of polymerization of finished patterns. When a bra for dresses was worn, the waist front length increased by1.7cm, the bust circumference increased by 2.1cm, and the amount of dart increased by 1.5cm in the patterns. A new torso pattern for top dresses, which will solve problems evaluated in each of the above from the aspect of composition of pattern by a method through analysis of existing basic patterns and multi-dimensional cut patterns wearing wedding bra, will be suggested.

• 한국의류학회지
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• 제26권7호
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• pp.993-1004
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• 2002

This study was designed to examine the aesthetic characteristics of traditional wedding dress in Japan based on the internal$.$external aesthetics. They were extruded external and internal aesthetics based on pattern, color and fitting. The results of this study can be summarized as follows; Decorative characteristics in external aesthetics extracted into three factors; fantasticism, movement, amusement. The fantasticism was based on the omitted pattern, painting gold. The movement was presented through irregular composition, fitting method, and silhouette. The amusement was expressed through the composition focus on a near view and pattern reminded of bring up the image. Fitting characteristics in external aesthetics extracted into four factors; grace, cubic effect, optical illusion, and tradition. The pace was expressed through the weight, formativeness, and layered look The cubic effect was presented through spacing of belt and H-line silhouette. The optical illusion was based on the straight line of seam, V-pleats and straight silhouette of fitting, and high-waisted belt. The tradition expressed through the unchanged form since Heian-dynasty. Internal aesthetics were characterized by the naturalism and the moderation. The naturalism was presented through the natural pattern which based on subjective feeling, indignity and position of wearing man, and color based on taste. The necessaries, or pressed artificial moderation, were expressed through the clothing silhouette by simplicity.

• 디자인학연구
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• 제16권3호
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• pp.231-240
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• 2003

모든 문화가 모두 그러하듯이 옷의 색채, 그 배후에는 그 민족이 몸담고 살아온 자연환경과 그 환경 속에서 화육(化育)화된 인생관이나 근성이 작용하고 있다. 혼례는 두 성(性)이 좋게 합하여 위로는 종묘(宗廟)를 모시고 아래로는 후세를 이루는 것을 널리 사회적으로 인정받는 것이다. 예(禮)에서 기본중에 하나가 복식이다 혼례복에 나타난 색채가 가지고 있는 의미와 상징성은 조선시대의 미(美)와 유기적인 조합으로 잘 나타나 있다. 현재까지도 지켜져 내려오는 전통 혼례복 속에 나타난 오방색의 특징을 찾아봄으로써 통념적으로 알고있는 다섯 가지의 촌스러운 색조화가 아니라 자연환경과 같이 청명하며 화려하고 철학적인 색채임을 분석하고자 한다. 본고는 한국혼례복에 나타난 색채의 특징을 알아보기 위하여 한ㆍ중ㆍ일의 혼례복과 단청을 일 예로써 비교하고 한국 전통 색채의 이론적 배경을 살펴보았다. 이를 통해서 한국색채는 의미론적 상징 색채이며 그 근원은 음양오행에서 출발했으며 도교의 태극도설, 유교의 도참사상과 단청의 색채가 직접 관계가 있음을 알 수 있었다. 이러한 음양(陰陽)의 오채(五彩)가 삼라만상(森羅萬象)을 나타내는 객이고 하나가 아닌 두 가지 색 또는 그 이상의 색채와 연결될 때에 상호작용에 의하여 균형미를 이루는 색채이다. 또한 자연숭배 및 인간존엄 사상이 깃들여 있으며 길복(吉福)을 기원함과 동시에 벽사(僻邪)의 의미를 부여한 것을 알 수 있다. 인간이 복되고 부정함에서 벗어나 우주만물이 조화롭게 이루어지길 기원하는 조형미는 시각적인 만족만이 아닌 정신적인 만족까지도 추구하는 미의식인 것이다.

• 복식
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• 제64권5호
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• pp.1-17
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• 2014

This study explores women's Wonsam in the 18th century. Wonsam was women's wedding dress, one of the representative ceremonial garments of Korea. Wonsam began to appear in the excavated clothes around the 18th century, and we can find drawings and records of the period in Yongjae Collections by Kim-kunhaeng. The form of Wonsam after the 17th and 18th centuries showed the changes in which Seop and Mu disappeared in Baeja form of Danryoung(團領) and the right and left symmetry and side slits were highlighted. The change also included wide and long sleeves and Sakdong(색동) colorful strips on the sleeves), Hansam ornaments, and the use of the belt, which means the change of Baeja composition into our traditional costume of the age. Through the Colletions, we notice that women wore Wonsam in different colors and with varying hair accessories according to the nature of ceremony, the social status, and marital status. Concerning Wonsam, the color of clothing for the dead woman was green(喪禮), while that for marriage ceremony was red(婚禮). Wonsam with the light color was for ceremonial clothing(祭禮). The women who served in the palace wore green Wonsam and Geodumi, while a bride at the marriage ceremony wore red Wonsam or a red long-sleeved robe with Jokduri. At the ceremony of Hyeongunorye, women wore Wonsam with a wig. the dead woman wore Yemou.

• 경영과정보연구
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• 제32권5호
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• pp.69-88
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• 2013

본 연구의 목적은 웨딩산업종사자의 교환관계에 따라 구성원의 직무만족에 어느 정도 영향을 미치게 되며 그 결과로 인해 고객에 대한 자발적 서비스 의도에 미치는 영향을 분석하기 위한 것이다. 본 연구에 사용된 자료를 분석하기 위해 SPSS 21K, AMOS 20 통계패키지를 이용하여 가설을 검증하였다. 실증 분석결과 리더-구성원의 긍정적 교환관계(F1)는 종사자의 직무만족에 정(+)의 영향을 미칠 것이라는 가설1을 검증한 결과 표준경로계수는 .334, 표준오차 .048, t-값 6.958, p<.01로 분석되어 정(+)의 영향을 미치는 것으로 나타났다. 팀(동료)-구성원의 긍정적 교환관계(F2)가 직무만족에 정(+)의 영향을 미칠 것이라는 가설2를 분석한 결과 표준경로계수는 .318, 표준오차 .037, t-값 8.594, p<.01로 분석되어 직무 만족에 정(+)의 영향을 미치는 것으로 나타났다. 고객-구성원의 긍정적 교환관계는 직무만족에 정(+)의 영향을 미칠 것이라는 가설3을 분석한 결과 고객-구성원의 긍정적 교환관계(F3)요인에서 직무만족(F4)의 표준 경로계수는 .296, 표준오차 .061, t-값 4.852, p<.01로 분석되어 정(+)의 영향을 미치는 것으로 나타났다. 구성원의 직무만족이 자발적 서비스 의도에 정(+)의 영향을 미칠 것이라는 가설4를 검증한 결과 직무 만족(F4)요인으로부터 자발적 서비스 의도(F5)요인으로의 표준경로계수는 .673, 표준 오차 .056, t-값 12.017, p<.01로 분석되어 구성원의 직무만족은 자발적 서비스 의도에 정(+)의 영향을 미치는 것으로 나타났다. 따라서 조직의 효율적 운영관리를 통한 수익을 제고시키기 위해서는 조직의 리더는 구성원과 양질의 교환관계를 형성할 수 있도록 노력하며, 팀(동료)과 구성원들이 잘 지내고, 팀워크를 향상시킬 수 있도록 지원을 하며, 구성원들이 고객에 대한 친절한 응대와 높은 수준의 서비스 질을 향상시켜 나갈 수 있도록 유도해야 한다.

• 박물관보존과학
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• 제21권
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• pp.17-28
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• 2019

국립고궁박물관 소장 진주선은 궁중혼례에 사용된 화려한 보석장식 부채로, 현재는 보석 장식이 사라진 상태이다. 유물의 명칭처럼 진주선이 처음 제작 당시에는 진주 등의 보석이 감장되었는지를 유추하기 위해 현재 남아 있는 받침못의 표면관찰과 성분분석 결과를 바탕으로 유사한 기법의 유물들과 비교하였다. 연구 결과 받침못을 따라 둥글게 돌면서 표면을 덮고 있는 회색의 이물질은 주석(Sn)-납(Pb) 합금이며, 못의 꺾인 흔적이 찍혀 있는 점을 보아 납땜은 아닌 것으로 보인다. 난집이 적용된 유물들에서 보이는 충진재의 흔적을 통해 국립고궁박물관 소장 진주선은 처음 제작 당시에는 원통형의 난집에 주석-납 합금을 채워서 진주나 보석이 고정될 수 있도록 하는 감장기법이 사용되었을 것으로 여겨진다.

• 한국의류학회지
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• 제32권8호
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• pp.1255-1263
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• 2008

Study on Hwal-ot, woman's wedding robe of the Joseon Dynasty, has been limited to the Princess Bock-on's Hwal-ot and some folk remains. In this study, I tried to identify formative characteristics of Hwal-ot by studying embroidery design patterns in the royal Hwal-ot. On Mar 26, 2007, I inspected total of 15 pieces of embroidery design patterns for Hwal-ot held at the National Palace Museum of Korea. I classified them into three types of Hwal-ot by considering characteristics in embroidery design patterns as well as composition of embroidery design patterns held by the private. For the Hwal-ot embroidery design pattern type I, there is a calligraphy called "Embroidery Design Pattern of Red Long Robe for leo-dong Palace", which is presumed to be the embroidery design pattern of Princess Deok-on, the third daughter of King Sunjo and a little sister to Princess Bock-on. Its patterns are very similar to that of Princess Bock-on's, with similar flower patterns and treasure patterns, as well as overall stripy structure. The Hwal-ot embroidery design pattern type II maintains the same flower patterns and butterfly patterns as in the type I, but does not have the striped decorative. The Hwal-ot embroidery design pattern type III has illustrative design with waves and mountain at the background and a pair of water birds flying around lotus. In particular, the type III design has a nine phoenix pattern at the front part of the robe, illustrating nine baby phoenixes (four in the left, five in the right) under a mother phoenix, which is closer to characteristics found in the Hwal-ot embroidery design patterns at the end of the Joseon dynasty.