조선 태종대 관복제정에 관한 연구

전혜숙(Hea Sook Chun),류재운(Jae Woon Ryoo) 한국복식학회 2006 服飾 Vol.56 No.7

명[明] 영락제의 복식정책

전혜숙(Hea Sook Chun),류재운(Jae Woon Ryoo) 한국복식학회 2005 服飾 Vol.55 No.6s

中國 貴州省 紅苗 여자 복식(Ⅰ)

전혜숙(Chun Hea-Sook),백계(Bai-ji),김희섭(Kim Hee-Sub) 한복문화학회 2007 韓服文化 Vol.10 No.3

This study is about the women of costume in red Miao. This paper focuses on three key aspects as follows: Firstly, for the historic change of the Miao Culture, the Miao ancients were constantly moving from the central China to the Southwest after they were defeated by the Chinese dominant dynasties. During the migration, some Miao people came to adapting the life style of the Han and other nations, and gradually melt into these nations. However, the others still have kept their traditional Miao culture till now. In addition, during the migration of the Miao, the physical, social and political environments in which they lived have changed as well. It is the important reason that cultivates the different Miao cultures and the different branches, and develops different costume culture. Secondly, for the development background of the Red Miao, the Miao branches are always classified according to the costume characteristics. The Red Miao's name derived from the red skirt of women. the natural living environment causes the red clothing dye(染料)in the Red Miao area And the social and political conditions, for instance, the varied policies of communication with the Han people or living with other nations, also bring about a bigger change of the Red Miao costume color. Thirdly, comparing with the Festival female costume of Red Miao between modern and the Quing Dynasty(淸代), this paper tries to find the important factors affecting the costume development. The current female costume in Songtao(松桃) region almost have the same characteristics of the Manchurian(滿族) dress due to the big impact of the centralizing politics in the Quing Dynasty. But in Lewang(樂旺) region which was not controlled by the Manchurians, the Red Miao people live with the Buyi nation(布依族). They not only use the Buyi costume color and headcloth(頭巾) style in their current costume, but also use the shell and red color in their head ornaments and the hem line of skirt(裙邊) like the Red Miao in the Quing Dynasty did.

18세기 初 <燕行錄>에 기록된 朝鮮知識人의 服飾觀-金昌業·崔德中의 燕行錄을 중심으로-

전혜숙(Chun Hea-sook) 한복문화학회 2005 韓服文化 Vol.8 No.1

In 17 century, the policy of expedition to conquer the north and obligation(loyalty) to Ming dynasty of China were great causes of the Kingdom. The great causes had lost popularity and Sino centrism was borne again by reviving the collapsed culture of Confucianism in 1712, the 38th year of King Soockjong. It was a period, in which confidence in the culture of the Joseon dynasty in Korea was very high.<br/> At that time Kim and Choi visited the Qing dynasty in China and wrote books about Qing, titled 'Nohgajae Yeon-hang-il-kee' and 'Yeon-hang-rock' respectively. They were good critics of the cultures of the time in China through dress system therefore we study the similarities and differences between these two intellectual opinions of Qing dress system.<br/> First, the intellectuals at that time observed international relations from an absolute ethnocentrism point of view. These intellectuals despised the Qing dynasty because they looked upon it as their enemy from Qing had forced the relationship with the Joseon dynasty. In spite of the dynasty grew in strength, Josoen still looked down on them. Meanwhile, the cultural logic of the Ming dynasty was being replaced by Joseon's philosophy and its culture became more Sino centrism after the dynasty had ruined. This cultural transition had the support of the intellectuals because of their strong self-confident attitude and bias about their culture.<br/> Second, 'Nohgajae Yeon-hang-il-kee' by Kim shows that the Joseon intellectuals were comfortable to share the Sino culture and held a negative attitude to the Qing with the Ming intellectuals. This response was expressed through Joseon's dress which originated primarily from the Ming dynasty. Kim points out the Joseon dynasty's self-confidence and pride was emphasized through their dress system which adhered, in large extent, to the Ming's custom. expressed the Joseon's self-confidence and pride through their dress only succeeded to the Ming custom. Kim also compared dress of Joseon and Qing dynasties and offered a positive, but less enthusiastic, evaluation of the Qing dress.<br/> Third, 'Yeon-hang-rock' by Choi shows Sino-thought somewhat like Kim's but his view was really quite different from Kim's. Kim focused on what is Ming's thought about Joseon dress but in contrast Choi projected a more positive evaluation of the dress of Qing dynasty that was more simple much like a soldier's dress used in warfare.<br/> As the result, this study will show the intellectual's self-confidence and pride in Joseon dress was descendent from Confucianism inherited Ming and this thought was responsible for their self-confidence and pride about Joseon culture. This influenced Joseon dress and Joseon dress greatly influence Korean traditional dress, therefore the identity of Korean traditional dress has been formed and succeeded based on ethnocentrism by Sino centrism.

근대여성사적 측면에서 본 단발의 사회적 인식변화

전혜숙(Hea-Sook Chun),임윤정(Youn-Jung Lim) 한국의상디자인학회 2004 한국의상디자인학회지 Vol.6 No.2

세종대 복식정책과 고제연구의 상관성

전혜숙(Chun Hea-Sook),류재운(Ryoo Jae-Woon) 한복문화학회 2006 韓服文化 Vol.9 No.1

King Sejong accepted all systems of the Ming Dynasty because it had political, military, economical and cultural power and was also the country of origin for Confucianism. He was thoroughly active in assuring distribution of Confucianism-based systems. He devoted himself to the study of classical ideologies with a view toward making Chosun a fully Confucian nation by implementing an independent policy in all fields. Especially in the early Chosun period when they started to establish Confucianism his classical ideologies had their greatest effected on the System of Official Uniform. Under stable political foundations and with some restraining influence by Ming, King Sejong established such a system to define a national civilization based on the principles of Confucianism.<br/> In this way he didn't copy the official uniform system of the Chinese nation but created a system after fully considering its social ramifications, not just imitating the Chinese official uniform. This study details for us King Sejong's active and independent approach to establishing such a policy.

연구논문 : 고대 이집트 제모문화에 관한 연구

전혜숙 ( Hea Sook Chun ),박규미 ( Kyu Mi Park ) 한국미용학회 2013 한국미용학회지 Vol.19 No.1

The purpose of this study was to investigate the hair removal culture of ancient Egypt. For the purpose, this researcher conducted a literature review, analyzed relevant illustrations, wall drawings, reliefs and figure sculptures accommodated in museums and investigated tools for hair removal. Findings of the study can be summarized as follows. Though in an arid climate with desert, Egypt has the Nile river that periodically overflows, making the country have its own unique culture quite different from other regions. Ancient Egyptians invented many different methods of skin care. Keeping in mind the notion of cleaning based on medical knowledge, they tended to remove hairs from the skins of the head, face and the entire body. In the ancient nation, priests removed their hairs as a sign of modesty and all people other than the priests wore wigs after removing their hairs. All ancient Egyptian men, except Pharaoh, removed their beards. According to their medical knowledge, ancient Egyptians removed their eyebrows to protect the eyes. They also made up their eyes with cosmetic goods that contained medical ingredients. In ancient Egypt, hair removal from the entire body was a custom common in all people including priests. At that time, the main material of hair removal was a mixture of wax, sugaring, lime powders and grass wastes. And knifes and tweezers, made of stone or bronze, were the main tools for hair removal. Meanwhile, it`s recommendable that a future profound research is conducted on the hygienic and physiological effects that the hair removal methods of ancient Egypt had.

여성잡지〈부인〉에 소개된 1920년대 피부미용

전혜숙(Chun Hea-Sook),유의경(Yoo Eui-Kyoung) 한복문화학회 2012 韓服文化 Vol.15 No.3

“Discourse on Beauty” and “Beauty Q&As” were columns contained in 〈Buin〉, a woman magazine published in the 1920s. The purpose of this study was to consider skin care-related articles appeared in those columns. In the 1920s, a number of woman magazines were issued in Joseon as Japanese imperialists changed the framework of ruling the colony to the so-called cultural politics. One of the issues, 〈Buin〉 was released with the ultimate goal of enlightening women. However, Hyeon, Hee-Woon contributed articles regarding beauty to that magazine since he considered helping women of Joseon look better and studying the Western beauty culture as parts of the enlightenment. Skin care methods dominant in the 1920s can be largely classified into those of basic skin care and special skin care. Out of these, the former method was to ensure or control healthy skin color, skin texture and excessively oily skin while, the latter to control or manage freckles, pimples, dark spots, warts, moles, vitiligos and hairs. Devices for skin care usually used at that time include brush for skin beauty, miyongmit, miyongru, pulp for skin beauty, miyongbyeong and a device for squeezing pimples. During the 1920s, Hyeon, Hee-Woon ran Kyungsung Beauty Institute which was the first beginning of commercial modern skin care shops. From the perspective of modern skin care studies, his skin care counseling and his proposals about how to care skin were apparently based on expertise in skin medicine and skin beauty. Thus, he was the one who introduced the advanced professional beauty culture to the Joseon society as early as the 1920s.

조선후기 예장용 쓰개류에 관한 고찰 -족두리,화관을 중심으로-

전혜숙 ( Hea Sook Chun ),박수옥 ( Soo Ok Park ) 한국가정과학회 2002 한국가정과학회지 Vol.5 No.2

This study focuses on the ideas that Chok-Du-Ri(簇頭理)·Hwa-Gwan(花冠) are mentioned a substitute preventing abuses of luxury mood by Gache(加遞) as the sharpest social problem at that time. First, the origin of Chok-Du-Ri(簇頭理) was introduced from Ko-Ko-Gwan(古古冠) of Mongo(蒙古) in Korea dynasty, then was linked to Chosun. That is, Ko-Ko(古古) started from headgear reflecting spiritual view of the northen people, its size was getting smaller passing through Ming(明) dynasty, its essential decoration changed and it carried out Jeon-Ja(鈿子) remaining decoration nature by real accessories, then it might be descended to Chosun. Second, Hwa-Gwan(花冠) is very different from Nanaec(暖額) of Chosun Dynasty Records, rather Jeonja, the original form of Chok-Du-Ri, is more similar to it. Third, its decoration like color, jewel, pattern etc influenced wishes of this life like sex, prosperity, glory, longevity, blessing, wealth and fame. Fourth, Chok-Du-Ri(簇頭理) was restored a substitute for Gache(加遞), it was accessory for preventing luxury life, besides it was modeled from headgear in China, Chosun people had it. It is worthwhile as it was based on Chosun Sinocentrism(朝鮮中華主義) in the latter period of Chosun and made it the fruit of that age. Moreover, in those days Qing(淸) society accepted the advanced culture and institutional profit of Qing(淸) actually, social mood is that home and overseas policy was corrected in many parts, Chok-Du-Ri·Hwa-Gwan were mentioned a substitute of Gache, symbol of luxury. It shows one part of Practical Thought that abolishes vanity and affectation and makes useful profits in the latter period of Chosun.

신라통일기 정치적 상황과 복식연구 - 흥덕왕 복식금제에 나타난 복식실태를 중심으로 -

전혜숙(Hea Sook Chun) 복식문화학회 1998 服飾文化硏究 Vol.6 No.2