18세기 당의의 형태적 특징과 사회적 논의

장인우(Chang In-Woo) 한국역사민속학회 2011 역사민속학 Vol.37 No.-

한국의 대표적인 예복가운데 하나인 당의는 저고리와 달리 긴 길이와 겨드랑이 아래의 긴 트임 그리고 앞뒤자락의 밑도련의 둥근 곡선으로 특징적 형태를 이룬다. 본 논문은 18세기전후 여자출토 복식 대부분에서 출현하는 당의가 18세기 인물들의 문집에서도 집중적으로 언급되는 사실에서 출발하였다. 본 논문에서 조선시대 문집에 언급된 당의의 내용을 살펴 당시 당의의 착용과 역할에 대한 시대적 배경을 이해하고, 과거 실물과 보고서 및 이전의 연구성과를 토대로 출토 옆트임저고리와 출토당의를 비교·분석함으로써 옆트임저고리와 당의와의 유사점과 차이점을 도출하여 실물자료에 나타난 18세기 당의의 변화와 유형을 파악하고자 하였다. 문집에 나타난 당의에 관한 논의는 크게 구성과 착용에 집중된다. 이러한 당의의 구성과 착용에 관한 논의는 여자들의 일상복에 예복의 필요성과 실례를 주지시키고자하는 18세기 학자들의 의도로 해석된다. 당의의 착용이 18세기 의례뿐 아니라 일상에 이르기까지 폭넓게 확대되고, 당의의 구성이 발달된 것은 조선후기 여인들의 일상복이 짧은 저고리와 긴치마(長裙而上甚短)의 복요(服妖)차림으로 변화함에 따라 비롯되었다. 이에 따라 18세기 학자들은 음양의 이치에서 벗어난 당시의 치마저고리에 의한 복요차림을 하나의 금기로 보았으며, 이를 금하기보다는 수용할 수 있도록 제안한 대안이 바로 당의의 착용이었다. The purpose of this study is to illuminate the historical significance of the 18th-century Dangeui through exploring the changes in the constructions and roles revealed in a collection of works of Confucian and in the Excavated Dangeui of the Chosun Dynasty. Among ladies' ritual clothes, the 18th-century Dangeui was secondary ceremonial clothing replacing Wonsam in a rite of passage such as a coming-of-age ceremony(冠禮, Quinceanera), a wedding ceremony(昏禮), and a funeral(殮襲衣) but it was a main ceremonial clothing in the daily ritual such as daily lives and memorial services(祭禮). Dangeui was a ceremonial dress which most women could wear regardless of one's own identity(from the Royal to Concubine and Remarriage bride)or age(to child). Side-slits are the constructional characteristic of Dangeui. These side-slits are a symbolic configuration of Baeja(vest) which is one of Chinese largest ritual dresses. Through the remains, we can observe two changes in the 18th-Dangeui; one is the disappearance of the curve gussets from the 16th-Jegori with side-slits, the other is the enlarged proportions of the side-slits in the 16th-Jergori. With such changes the construction of Baeja style was embodied in the 18th-century Dangeui. it means that the 18th-century Dangeui was equipped with configurations as a ceremonial dress through the change of the construction of the Jergori style into that of the Baeja style. The role enlargement of Dangeui originated from the style in which women's daily clothing of the late Chosun Dynasty had changed into shorter Jergori and longer skirts. Such a style was off the balance in halves and called Bokyo. The style was not welcomed because it was regarded as the symbol of the disaster. The appearance of Dangeui as a ceremonial dress may be an alternative for avoiding the disaster, accommodating the Bokyo style as a contemporary trend.

조선중기 의생활 어휘에 대하여

장인우(In Woo Chang) 한국복식학회 2002 服飾 Vol.52 No.4

The purpose of this study was to understand clothing culture in the middle of Chosun Dynasty by observing the vocabularies in Mrs. Sooncheon Kim`s letters written in pure Korean in the 16th Centuries. To analyze the vocabulary, classification was made into three groups : names of clothing, material, verb, and observe the constituent and change on vocabularies. The results are as follows: - The vocabularies of clothing in letters in 16th Centuries consist of pure Korean. Chinese and Mongolia, and most of them are pure Korean. - Most of the vocabularies which are not used today were pure Korean : Garamei·Myentei…. - The vocabularies changed and used today had the definite meaning from that of general : Godo, Cheksum. The vocabularies of material having various unit of measurement and grade according to the material of clothing mean the systematic development of physical culture of that time, and the development of the various modifications of the act and expression mean the various ways of clothing life.

광산김씨 여인들의 출토의복

장인우(Chang In-Woo) 역사실학회 2007 역사와실학 Vol.32 No.-

Excavated costume literally signifies the unearthed clothes but in the history of Korean costume it signals the clothing especially from the tombs of the Chosun Dynasty. The unearthed relics of this research came from five tombs of the Kwangsan Kim family, which were found in the process of the remove by the Kwangsan Kims in Cheongju, Chungbook in the spring of 2003. The relics belonged to early and later parts of the 18th century. The excavated clothes belonged to one mother-in-law and two daughter-in-laws. They were a mother-in-law from the Cheongsong Shim family, the eldest daughter-in-law from the Hansan Lee family, and the third daughter-in-law from the Jeonju Lee family. The unearthed relics of three sites seem to represent each family' s life through their respective stories. The relics of the Lady from the Cheongsong Shims are various and contain much clothing. The fabrics were plated with gold, formulated with vignettes of woven of gold threads, which implies the luxury of daily clothes that time. The quilt and clothed of the Lady from the Hansan Lees show the meticulous workmanship. The clothing of the Lady from the Jeonju Lees displays the formality of wearing of Two-layers, four-layers and the modesty of attire. This research shows that the mourning decorum of the 18th century was formalized by common shreds, compared with the anterior mourning propriety and that each component of Korean costume, Jegori displayed its curve.

청주출토 청송 심씨(靑松沈氏, 1683-1718)묘 유물의 복식사적 의의

장인우(Chang In-Woo) 한복문화학회 2008 韓服文化 Vol.11 No.3

A Study on the Excavated 18th Century Costume of Lady Shim (from the Family of Chungsong Shim ) in ChungJu This study is about Lady Shim's 18th-century costume excavated from her tomb in CheongJoo, Chungcheong-bukdo in 2003. Her costume was the shroud clothed with the strict manner in accordance with the procedures in the Book of Civility. Since Lady Shim's grandmother was Princess Sukmyong, the influence of her parents' home seems to have worked in the background of the magnificence of her ceremonial dress and its royal family patterns. The patterns were of Dragon, Phoenix, Seven Treasures Pattern, A Magic Pearl Pattern, Latticework Pattern, Linked Rounds Pattern, and Eight Buddhists Emblems. Lady Shim's uncommon and old wishes and desires for the blessing of children, who gave birth to her first child at the age of 28. there are lots of patterns of a symbol of fecundity, Lotus Pattern, Plum Blossom, Pomegranate Pattern, Grape and Squirrel Pattern, and Five Gourds Pattern. In addition, Swastika Pattern, Latticework Pattern, and Flower Leaves Pattern signify Buddhism. Through Lady Shim's relics, we can grasp the execution of the 18th-century funeral rites, the family background of an individual, a woman's desire for the blessing of children and her religious supplication.

제천출토 청송심씨(1753∼1810) 출토유물

장인우(In Woo Chang),박봉순(Bong Soon Park) 한국복식학회 2014 服飾 Vol.64 No.2

This study examined the excavated clothes of Lady Sim Cheongsong(1753.1810) in Jecheon which were excavated in 2012. Lady Sim died at the age of 57 and the excavated relics belonged to the 18th and 19th centuries. The excavated relics consisted of 9 pieces of three-kind-clothes. They showed various qualities such as Plain-Silk, Plaited-Silk, Patterned Twill, Plain Twill, Plain Satin, and Satin Damask. Through comparing them with the other excavated clothes of the 18th and 19th centuries, we can comprehend the periodical changes of the excavated Jegori and Yeomo (the hat for a dead woman). The excavated Jegori shows the difference of length and form from the other Jegori of the 18th century. The total length of the excavated Jegori ranged from 24 cm to 25 cm, which is 10 cm shorter than that of the other Jegori of the 18th century. The excavated hat for a dead woman shows the changes of the form and needlework. The form of a rectangular cover was changed into that of a round shape. In regards to the sewing composition, the way of inserting the cover into Mosin(the body of the hat for a dead woman) was replaced by that of connecting the cover into Mosin. The excavated clothes show three kinds of textile fabrics: plain silk fabrics and plaited silk, plain twill and four-leaf-patterned twill, eight-leaf-plain satin of life-lettered textile and five-leaf satin damask, and plain satin. Especially, the combination of eight-leaf satin and four-leaf twill with mixed textile is considered as a fabric of high quality. The excavated clothes of Lady Sim Cheongsong showed a periodical change which was different from the clothes of the 18th century in terms of the formal composition of Jegori and Yeomo. Regarding Women`s Jegori a short length and slim and long sleeves are changed into short and tight Jegori, which signaled the specific change of Jegori aesthetics. The significance of the excavated clothes of Lady Sim Cheongsong lies in its role as the bases for understanding the couture culture of the 19th century.

여모의 구성적 특징과 유래

장인우(In Woo Chang) 한국복식학회 2013 服飾 Vol.63 No.7

This study examined the Yemou(a hat for a dead woman) from the ladies` clothes excavated from the Lady Lee`s tomb in order to trace the significance of the clothing composition and its social origin in the Chosun dynasty. The compositional characteristic of Yemou covers the body of the hat which is not connected with the cover, Wonsal which has a round shape that covers the face of the dead body, and two Gae(a ribbon on the backside of a hat). Seongho Lee-ik(one of representative Confucian scholars in the Chosun dynasty) stated in his book entitled Seongho Notes, that the structural elements of Yemou originated in Yum(wrapping cloth for the head of a dead body). According to Seongho, Yemou`s body part came from the scarf used to cover the head. Wonsal(the cloth of round shape for covering the face) and Gae were derived from Yum made of two ends of long cloth for covering and binding the head of a dead body. Yongjae Kim-kunhang(one of Confucian scholars in the late-Chosun dynasty) demonstrated in his Yongjae Collection the social background of the emergence of Yemou. Yemou was the hat produced from the process of nationalizing the Chinese courtesy of clothing. In other words, Bokgun(a man`s hat) in the Chosun dynasty replaced the Chinese Yum. Unlike the Chinese custom, man and woman in the Chosun dynasty wore different clothes respectively. According to the clothing custom of the Chosun dynasty a woman wore a female hat, Yemou instead of men`s Bokgun.

인천지역의 배내옷 민속 조사

장인우(Chang, In-Woo) 인천대학교 인천학연구원 2003 인천학연구 Vol.2 No.2

This ethnography is a work on the swaddling clothes called‘ Baenaeot’that is one of the ritual-ofpassage clothes for the Korean babies, looking at it in the aspects of its name, form and material. This ethnography has been carried out two villages of the people who share the same family name from August to December, 2003. The subjects for the fieldwork are four elderly ladies in their 70s(2) and 80s(2) who are currently living or have lived in those two villages up until lately. ‘Baenaeot’is the first clothes that a newborn baby wears. The name, ‘Baenaeot’means a clothes that exists inside a mother’s womb. ‘Baenaeot’ has two characteristics in its form. One of them is that it has no Git(collar) and Seop(gusset on the frontal part of the clothes), which signifies ‘incompleteness’. The other one is that the breast-tie is made of threads in the hope of longevity of the baby. Wearing this clothes symbolizes the baby's unity with a new world, meaning a real sense of birth. The result of this ethnogrphy shows that the ‘Baenaeot’-wearing custom practiced in the Incheon area is similar with that of other areas in Korea in the aspects of the name, the form and the way of wearing them. We were able to observe the fact that there are significant differences in the ‘baenaeot’ clotheswearing custom between the elderly ladies in their 80s who gave birth before the Korean War and those in their 70s who give birth after the Korean War. We could see that the ladies in their 80s felt that having their newborn babies wear ‘baenaeot’ was something that they had to do without fail as an integral part of their everyday lives while the ladies in their 70s thought that it was just a formalized and simplified custom.

자료 분석을 통해 본 18세기 원삼(圓衫)의 유래와 착용

장인우(In Woo Chang) 한국복식학회 2014 服飾 Vol.64 No.5

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.

기록과 실물을 통해 본 조선시대 습신(履·鞋)

장인우(In Woo Chang) 한국복식학회 2015 服飾 Vol.65 No.8

The purpose of this Study is to understand Supsin (shoes for dead) in late Chosun dynasty through records and excavated relics. The research records in this study were two types which one was official records as The Annals of The Chosean Dynasty(朝鮮王朝實錄), Dairy of the Royal Secretariat(承政院日記) ets and the other was private records as Korean literary collections of confucian scholars in classical chinese(文集) ect. as for relics use two types of materials that one is the excavated supsins and the other is Research Reports of Excavated Costumes published from museums. Through the Collections, we can notice that shoes were several types which Wunhae(雲鞋), Danghae(唐鞋) Onhae(溫鞋) Wunli(雲履), Taesahae(太史鞋) in Chosun dynasty. these were worn in different ways according to wearer’s gender, the social status, daily life or rituals, inside or outside in palace. Wunhae and Wunli was the most ceremonial shoes for man and Onhae was the most ceremonial shoes for woman. the dead man worn the Wunhae or Wunli for Supsin and the dead woman worn Onhae. we could see they use the most ceremonial shoes for supsin. through the records, we could see the change that Women’s Supsin was written for the first time in 18th Saraepyenram(四禮便覽). men’s Supsin was recorded as ‘履’, while Women’s Supsin was recorded as ‘鞋’ in Saraepyenram. the reason for making difference between man and woman in costumes(男女有別). and the excavated Supsin showed that the dead worn more ceremonial shoes than records. these changes mean one of the results for making korean style rituals from chinese style(國俗化).

청주출토 김원택(金元澤, 1683-1766)묘 유물의 복식사적 특징

장인우(In Woo Chang) 한국복식학회 2010 服飾 Vol.60 No.4