巾制小考 II - 上古時代의 冠ㆍ巾을 中心으로 -

강순제(Kang Soon Che) 가톨릭대학교 생활과학연구소 1989 생활과학연구논집 Vol.9 No.1

The terms of headgear were classified into Kwan, Chaek, Mo, and Kun. These terms were related to the user's social status rather than it's shape. For example, Jun was called Mo or Kwan when this was worn by people of higher status. The usuer'r status in our ancient times was raised by the order Kun, and Mo, Chaek, Kwan. There were two types of style, head-cover and diadem. The typical ornaments of headgear were feathered and flower or leaf shaped. The gold crown was their total type in and ornament. The headgear of our ancient times was influenced by nothern Scythian and China, but our original culture was expressed in the details of headgear.

여자한복의 기성복화를 위한 패턴개발

강순제(Soon Che Kang),황의숙(Eui Sook Hwang),남윤자(Yun Ja Nam),조효숙(Hyo Sook Cho),홍나영(Na Young Hong) 한국복식학회 1999 服飾 Vol.44 No.-

The present study aims at developing standardized patterns of ready-made Korean traditional costume for women in twenties and at suggesting classified standards so that consumers can buy high quailty clothes easily without dissatisfaction on unsuitable measurments. It was found from the dressing experiment results that new-concept patterns of Korean jackets onsidering women`s bodies were seriously required because jackets fabricated by conventional patterns were not properily fitted to their bodies. During the processes of patten development, dressing experiment, and subsequent pattern adjustment, measurment standards classified by women`s bodies were established, and new standardized patterns were developed in accordance with characteristics of women`s bodies. These findings suggested that future studies on the pattern modification should be achieved continuously in consideration of ages, tastes, and fashions of modern women consumers.

한국 도시 여성의 한복 착용 및 구매 실태

강순제(Soon Che Kang),최선형(Sun Hyung Choi),정인희(Ihn Hee Chung) 한국복식학회 1998 服飾 Vol.37 No.-

The purposes of present study were (1) to examine the actual condition of wearing and purchasing Hanbok, (2) to investigate the effect of demographic variables on the wearing and purchasing Hanbok and (3) to identify the dissatisfaction with Hanbok. Data were collected from 702 females, age 20 or older, residing in Seoul, Taejon, Pusan and were analysed. Results of this study were as follows : (1) Korean urban women possess from one to three Traditional Dress and wear Hanbok in one to three times during one year for special days. (2) The demographic variables that affect on wearing and purchasing Traditional Hanbok were age, income, family make-up and growing region. (3) One among the four Korean urban women possesses a Deformed Hanbok. And Korean women wears Deformed Hanbok for both daily life and special days. (4) The store that most women purchase Hanbok was order-made store near the house. The income affected on the store that purchaser selects significantly. (5) Three factors consisting of dissatisfaction with Hanbok were dissatisfaction with `wearing`, `purchasing` and `diversity of Hanbok design`. (6) Significant levels of correlations existed between the degrees of wearing Hanbok and dissatisfaction.

역대 학생모에 관한 고찰

강순제(Soon Che Kang) 한국복식학회 1981 服飾 Vol.5 No.-

This study focuses upon the custom of the headgear as a part of historical research on our traditional student uniform. It covers from Sam Kuk period(三國鼎立時代) of which we have found written records of formal education through the period under Japanese colonialism: The following briefly summerizes the results of this study; 1) The educational civilization. The formalism of national education had been similar to that of China. It`s main contents consisted of Chinese literature and practice of confucianism. It`s objectives had been the education of selected men of ability, most of whom were the offspring of the high class. The education contents after the civilizational period had been gradually modernized for the purpose of westernization. 2) The changes of students` headgear. · They had worn the Nakwon of Julpoong style (折風形羅冠) in the Sam Kuk period. · They had worn Bok-Doo (복頭) in the unified Silla dynasty, and Sadaimoolla-Kun (四帶文羅巾), Pyungjung-Kun (平頂巾) and Pyungjung-Dookun (平頂頭巾) in Koryo dynasty. · They had worn Yoo-Kun (儒巾), Bok-Kun ( 頭) in Yi dynasty. · The noticeable distinction under Japanese colonialism had been the custom uniformity from headgear to footwear. Middle school educatee had worn round cap and professional school and college educatees had worn square hats.

문헌을 통해 본 조선시대 방한모 명칭에 관한 연구

강순제(Soon Che Kang),김은정(Eun Jung Kim) 한국복식학회 2008 服飾 Vol.58 No.7

군모(軍帽)의 삽기(揷旗)에 관한 연구

강순제(Soon Che Kang),전현실(Hyun Sil Jeon) 한국복식학회 2009 服飾 Vol.59 No.4

抹額에 관한 연구

강순제(Kang Soon-Che),전현실(Jeon Hyun-Sil) 한국복식학회 2005 服飾 Vol.55 No.5

Marek(抹額) is the headgear, which is a form of hempen hoods[Geon(巾)] and the origin of it is Pa( ) of band form. A history book of an old Chinese country Post-Han ≪History of HouHan (後漢書)≫ had recorded that a soldier wore a red band around his head that was called Pa( ). In the Han dynasty(漢代), Pa had been transformed into Chaek( ) or a kind of a hemp cap[巾] while the headgear had still remained as the band form and called Marek from the Tang era(唐). The literatures of the Tang era had referred the red Marek of soldiers, and other literatures of the later period had recorded that of the previous headgears of the band form were related with Marek. Since the Tang era, white or yellow Marek except red one for soldiers had been worn by soldiers, musicians, dancers and singers in Yuan(元) and Ming(明) of China. The colors was recorded in red on documents mostly, this red implicated soldiers for symbol of terror. This fact was documented in an old history book ≪The history of 25 Eras(二十五史)≫. On the other side, a wall painting in Princess Jeonghyo(貞孝公主)'s tomb of the Parhae(渤海) period described the portraits of twelve persons, and among them, two Siwui(侍衛) put on the red Marek. Quoted from the record of a history book of the Tang era system <Tongjun(通典)>, a history book of Three Kingdoms(三國時代) of ancient Korea ≪Samguksaki(三國史記)≫described that four dancers of Koguryo(高句麗) wore Marek on their heads with the costumes of Koguryo, one of those Kingdoms. In consideration that the book of ≪Tongjun≫ was the literature of the Tang era so that Marek mentioned in this book was followed by their name, the Marek of Koguryo dancers shown in the history book ≪Samguksaki≫ might be a kind of Koguryo style hemp cap[Geon(巾)]. The Marek of Parhae had succeeded to the headgear of Koguryo and the identity was on Koguryo.

False Sleeves의 유형분석과 복식사적 고찰

권수현(Soo Hyun Kwon),강순제(Soon Che Kang) 한국복식학회 2010 服飾 Vol.60 No.10

False sleeves are ``the sleeves that are attached to clothes but exist just as a part without any function to put arms in them.`` They are different from sleeves to put arms in them and are to follow the trend or a way of wearing clothes. They are mostly found in medieval Europe`s decorative sleeves named ``Hanging sleeves``, but they are also found in Eastern region, too. They are found in sleeves that attached women`s headgear in East and Middle Asia, and also in high-class male caftan in Ottoman Turk in the 16th and 17th century. False sleeves can be divided into two kinds by shapes. The first ones are the decorative sleeves of which trunk-shaped sleeves hang around the whole or part of the arm hole but have no function to put arms in them; this is called as ``sleeve-shaped False sleeves``. These sleeves are found in women`s headgear in medieval Europe, Ottoman Turk, and East and Middle Asia. False sleeves in Europe and Ottoman Turk played a role in showing wealth and power while those in East and Middle Asia had a great role in highlighting the costume`s decorative effect. The second ones are the sleeves hanging down from the arms by attaching long cloth to the arm hole, in design; these are named as ``cape-shaped False sleeves.`` This style is found only in medieval Europe, and presumably, these cape-shaped false sleeves may have played a role in boasting of one`s wealth and power.

대한제국이후 광복이전까지의 모자에 관한 연구(1897-1945)

김은정(Eun Jung Kim),강순제(Soon Che Kang) 한국복식학회 2012 服飾 Vol.62 No.4

This study focuses on the hats in the advertisements of the newspapers from the Greater Korean Empire to the Time of Independence. There were Yeomo(禮帽), Jungsanmoja(中山帽子), Jungjeolmoja(中折帽子), Women`s hat, Undongmoja(運動帽子), and Hakdomoja(學徒帽子) from 1897 to the 1900s. The names of the hats were written with Chinese characters as there was no specific name for women`s hats. There were a lot of hats in the 1910s; Jungjeolmoja, Jungsanmoja, Hukyeomoja(黑禮帽子), Panama, Doriuchi(鳥打; とり-うち), Maggomo(麥程帽), Ilkyomoja(一交字帽), cheongyeonmo(靑年帽), Jajacheongyeonmo(刺子靑年帽), Hakaaksangmo(學生帽), Undongmo, Laparyunmoja, Banghanmo(防寒帽), Mokchulmo(目出帽), Pungbangi(風防耳), Nambaui, and Pungdongi(風憧耳). Most of the hats were western hats for men. From the 1920s to 1930s, the hats were classified as to the shape and uses as compared to before that period. The hats were advertised in the newspapers such as Jungjeolmoja, Jungsanmoja, Panama, Doriuchimo, Maggomo, Ilkyomoja, cheongyeonmo, Jajacheongyeonmo, Hakaaksangmo, Undongmo, Banghanmo, Mokchulmo(目出帽), Adong-mokchulmo(兒童目出帽), Pungdongi, and Pungchasamsangun(風遮三山巾). There is little information about hats from the late 1930s to the time of independence because of the censorship of the press. The hats during that period were almost the same as the before that time. There was a new name of a cap, Jeontumoja(戰鬪帽子) which was for a soldier. The hats in that period were one of the westernized items with shoes before the westernization of the Korean costume under Japanese imperialism. Furthermore, the western hats could be spread by the men who were in the center of the society. On the other hand, women`s western hats were not common because women had rarely worn them before that period. They just wore traditional winter caps steadily.

유적건조물 문화재 내의 복식 전시물에 대한 연구

권수현(Soo Hyun Kwon),강순제(Soon Che Kang) 한국복식학회 2012 服飾 Vol.62 No.6

The purpose of this study is to analyze the actual status of costume exhibitions displayed in architectural structures heritage today to examine if they play proper roles as visual materials and suggest the necessity of post-management for comfortable viewing. This is significant in that it makes costume exhibitions function as educational culture contents to let Korean and also foreign viewers know of our costume culture properly. As a research method, the database of the Office of Cultural Properties homepage was used to extract anything related to the lives of figures during the Chosun Dynasty among the architectural structures heritages in Seoul, Incheon, and Gyeonggi-do. By doing so, the costume exhibitions were able to be examined among them. With field investigation and interviews of related institutions, this study examined the current status of costume exhibitions, planning of exhibitions, and post-management. Also, they found costume exhibitions that were not right for the era, and suggested ways that were more appropriate for them. The results of this study were as follows: First, according to the third selection results, there were only six among 71 places where three districts of the architectural structures heritage were present. This is a very small quantity of places when compared with the total number of architectural structures heritage. Second, as a result of the current condition investigation, the costume exhibition in the Architectural Structures Heritage is not nearly enough for a historical investigation, and almost all polluted costumes were not displayed in suitable environments for an exhibition. Therefore, qualified managers who have expertise in exhibition planning were needed to be trained to do a post-management follow up. Furthermore, it is important to systematically reorganize post-management methods. Third, the two selected places (Haepung-buwongun-yuntae-gyeong-jaesi and Sunaedong-gaok) were thought not to be right for the era among the six places with costume exhibitions, and suggestions such as flat-drawing and illustration were made.