원세조출엽도 중의 세조 복식 연구

고부자,최규순,Koh Bou-Ja,Choi Kyu-Soon 복식문화학회 2005 服飾文化硏究 Vol.13 No.4

Kublai Khan on a Hunting Trip were painted by Liu Guan-dao. This painting gives us very important information for understanding cosume of Yuan dynasty because of realistic description. We studied the name of costume of the king Shizu in this painting by using the way of comparison his costume with another paintings, the records and archaeological finds. This study showed that the costume of the king Shizu is judged to be Jisun, the traditional costume of Mongolian own meaning one colour. The name of each is the Yinshu warm hat, being making into the for of a kind of rodents, the Yinshu Jisun, the Red colour Jisun, being railed on the robe, and the Cloud boots cover. And we found that the decoration on the neck and sleeve tib of the Yinshu Jisun had been made by sable furs, and the decoration on the surface had been made by tails of them, going by the name of Rondes at that time. It also showed that the meaning of one colour of the Jisun is not only just appearing one colour on the one person but also being able to appear two set of one colour.

민속조사에 나타난 壽衣의 과거, 현황과 과제

고부자(Koh Bou-ja) 비교민속학회 2005 비교민속학 Vol.0 No.30

Past, Present Status and Task of Costume for the Dead Based on Folklore Research. This folklore research is about costume for the dead, shroud, and symbolism of costume from birth to death. The content is about collected materials and data accumulated by personal interview throughout the country from 1960's to present, 2004. The principal objective of this research is to understand the notion of shroud in traditional society and it's current use. The essential purpose of this research is to find proper attitude and conduct toward present day's tendency thinking light of a man and ancestor. The shroud of ancestor was symbolized as "costume of eternity for the dead" in traditional value and conception. It was valued as an important task and known to hold inner experiences of devoted people. As well as, It was symbolized as devotion, must-do task and unwritten rule to prepare shroud for parents. The life of a human being was believed as "one's life will end but the world of the dead will last for eternity". One's current life was called as 'iseung' and the world of the dead as called as 'jeoseung', jeoseuog was believed as the place of eternity without poverty, pain and discrimination of status. Likewise iseung was believed as the place guaranteed endless life if one lives life kindheartedly. As well as, jeoseung was believed as the next place to endure happiness and pleasure when passed away family and neighbors meet again, "the heavenly place to meet again by promise." Consequently, this kind of aspiration resulted as preparation, devotion and interest of clothing for the dead. Moreover that kind of wish resulted creating the best outfit to decorate appearance of the dead. The shroud, known as the outfit to decorate appearance of the dead was actually the wedding costume, made with the most extravagance. Though after 1990's, traditional ceremonial process has been simplified and shortened since most of mortuaries have been placed in hospital's modem funeral home. Because of that the preparation and perception of shroud has changed drastically. Nowadays easy, cheap and formality is recognized as the most ideal ceremonial process. This kind of easy-going simple mentality was created by immoral merchants. Start of 21 Century, we should closely watch and guard the last sanctuary of our dignity and devotion which has been disregarded by the drastically overflowing realities.

무주삼베의 생산과정과 전승양상

고부자(Koh Bou-Ja) 비교민속학회 2006 비교민속학 Vol.0 No.32

This research provide a general overview of traditional hemp fiber in Korea based on a folkloric field study (refer to informers). This includes production, marketing and the current status of the industry in Korea. With numerous advantages from the viewpoint of environment and health, traditional clothes are important resources for the present and the future of Korea. Therefore, it is rather critical to research and develop the production of traditional clothes. Nevertheless, these have lost comparative advantages because of increased demand for man-made fiber and increased production of Chinese products. Also, the conservation of traditional fiber requires well-established experiences and continuous efforts of technicians. The importance of analysis as well as the collection of data was recognized by the author while carrying out research on folk costume. Accordingly, a field was designated and a full-scale research started in 1998. The first part of this study was completed in 2003and the report was made on "Boseong Hemp". Muju Hemp started with the examination of a successor of vocational skills in July, 2002. The purpose of work was to put data in order before traditional production methodology could be altered, as the process in this area was remained traditional by using foot-treadle floor looms. Another purpose of this research is to trace factors which have brought about decreasing production of hemp and to consider how to cope with this fatal trend, which pervade all over the nation. Workers manufacturing hemp are in their fifties to eighties. It is decisive for Korea's government to legislate for fostering production of hemp and nurturing technical successors. One of the most crucial aspects is over spill of Chinese hemp products, apart from serious aging population and problems of succession of skills. The legalization of its cultivation and R&D of hemp products should be attempted by the state. The societal concerns about environment should take the promotion of hemp manufacturing into consideration, as substitutes for man-made fibers which are made by advanced materials. In particular, Muju is a unique place for hemp production, where Chinese products have not on the market yet, without any form of take-in or tie-in sale. The entire production of hemp fiber is used for making a shroud at present. Many properties of hemp, superior to other cellulose fibers, are environmental friendly resources. Hemp should be introduced and developed in new and diverse applications including woman's sanitary goods, baby's diapers, and medical usage.

민속조사에 나타난 일생의례복과 상징성

고부자(Koh Bou-Ja),김지욱(토론자) 비교민속학회 2005 비교민속학 Vol.0 No.29

This research is about symbolism of costume based on Rite of Passage from birth to death. The content is about collected materials and data from the late 1700's to mid 1950's accumulated throughout the country survey from 1970's to present, 2004. 'Rite of Passage' means the big etiquette (or rite) of a person's life from birth to death, and 'Costume for the rite of passage' means the costume worn by a person. Here, every occasion or situation holds expressive purpose of pleasure and sorrow, moreover each holds distinctive characteristics. The birth of a baby and it's rite were not prominently noticeable because of Confucianism's 'worship of ancestry', however, fulfilled as the most valuable weapon of desire as 'preservation of the race and prosperity of the family'. Accordingly, from the garment of pregnancy, delivery of a baby, hundred days feast to first birthday, the expectation and symbolism were apparent and huge. Right after the birth of a baby, 'Podaegi(blanket)' was used to hold a baby for two nights, then on the morning of third day, a baby wore a clothes made with used top of men of longevity, wealth and honor, as the first garment. It was worn for 21 days, though, generally worn until the hundred days feast. The first garment was treasured as a lucky charm to be considered as "good fortune to carry with for exam, war, trial or gamble". For the hundred days feast, 'hundred lines quilted garment' made of white fabric symbolizing longevity, was worn. Women's clothes was not used for the this garment because it was considered as taboo, weak spirited, and preventing success. Since the wedding ceremony was the most celebrated occasion of lifetime, both groom and bride were treated as the nobility wearing government official's outfits and ceremonial costume. For the death, two prominently different form of outfits show clothing style of the living and death. The death wore shroud made of the best quality fabric as for wedding. The living considered as offender wore funeral garment made of the roughest hemp cloth. Especially, the funeral garment was divided in five grades, relation wise closest to the death wore the roughest. When a father passed away, expressed as 'The heaven collapsed", the roughest fabric and stitches were used. Based on folklore research, a widening gap between the rich and poor or all social standings did not exist for rite of passage and costume. Thus, had wishing desire for splendor of wealth and honor, longevity in common. To achieve these, constructive conduct was held as incantation and predominance of men over women phenomenon. From now on, based on these research. relics and literary document will be supplemented and analyzed as an assignment.

民俗衣生活 교육의 현황과 과제

고부자(Koh Bou-Ja),소황옥(토론자) 비교민속학회 2003 비교민속학 Vol.25 No.-

The costume culture is the baseline which decide the locality and the trend of the times. It includes the outfits and the contents which will be understood after reviewing various aspects. We easily see the thing present externally as its formation, but the contents should be able to understand only through its idea or the society tangled with politics, economics, culture, religion etc.. The biggest back-ground group which makes change to the costume culture is the world and it will be subdivided into the nations, which forms the society. We can say that the home is the nearest and the smallest unit of it. Presently, the inherent tradition and the subjectivity in our whole life are changing with the trend of globalization. The transforming of the costume of the upper class became to get Chinese characteristics when they adopted the government officials uniform at the beginning of 7th Century(The Unified Shilla Period), and it has started to be westernized after the end of 19th Century. Especially under the period of the Japanese Governing at the beginning of 20th Century, our traditional clothes presumed to be unsanitary, uneconomical, unpractical clothes by the peoples who insisted the civilization of us. As the reason of justifying to accept the western costume, they put the prefix of "un-", But amongst the custom trends of becoming Chinese and westernize, the courteous national spirit putting full dress of 'jeogori-chima(jacket-skirt)', ㆍ'jeogori-baji(jacket-trouser)' with 'po(coat)' as outfit including ornament and head-gear, keeps on for half of a ten thousand years until today. Today, the everyday dress and the ceremonial costume are mostly westernized. But there are efforts to seek and to know what is ours righteously. The Government set "The Day to Dress Hanbok(Korean traditional dress)" in 1995 and the nongovernmental organizations honour the person of merit and perform ceremonial events in each year thereafter. But the effect may not be so extraordinary. The price of traditional hanbok is rising more and more while it is becoming to be as a ceremonial costume. 'Singwhal Hanbok(transformed practical hanbok)' made by some people with the meaning to make hanbok popular to the nation, has lots of problems in its design, grace and its price. To our utmost tantalizing, since 1980s while there has been mushrooming to open various major courses in the colleges such as costume department, costume, textile department and design course etc., the lectures on the 'History of Korean Costume and on Hanbok Composition' are decreasing. Further, in the class of our costume in the middle school for the teens of their highest sensitivity, we could not find any lessons on theory nor on the practice. The traditional costume to young generation who has accustomed to the westernization and to the convenience, is recognized as an antique and as one that is inconvenient while the generation who has experience to wear the traditional costume is disappearing. And it makes the education on the traditional costume culture even more difficult though the heros who lead ours to the internationalization and to the universalization, are these younger generation who are learning now. When one loses his own, one's nationality is to be sucked into the subjection to the strong. Who would take the responses to those problems aroused by today's social and home educations including the school, and how they would solve them? This study, thus put its first point to the history of commoner's(folklore) costume, secondly, deals the role and function of those goes through with the clothes. Thirdly, it deals the present and past situation of costume culture. And lastly, tried to understand together today's education system of the secondary school, of the college and university paying efforts to apprehend the present state of social education, assuming home, school, society, image media, mass communication, museum and private institutions wh

조선시대 민간의 혼례풍속과 복식

고부자(Koh, Bou-Ja) 원광대학교 종교문제연구소 2003 한국종교 Vol.27 No.-

『조선왕조실록(朝鮮王朝實錄)』에 기록된 15세기 중반에서 17세기 중반의 복식금제(服飾禁制)

박경자 ( Kyung Ja Park ),고부자 ( Bou Ja Koh ) 服飾文化學會 2008 服飾文化硏究 Vol.16 No.4

중국정사조선전(中國正史朝鮮傳)의 한국고대복식(韓國古代服飾)

김진선(Jin Seon Kim),고부자(Bou Ja Koh) 한국복식학회 2014 服飾 Vol.64 No.1

This study is based on the official Chinese history of the ancient Korean(中國正史朝鮮傳) clothing and ornaments, and also tries to discover, study, and adjust the system of the ancient Korean clothing and ornaments. Ancient Korea has very poor official records of its clothing and ornaments. Therefore, this study had no choice but to rely on the official Chinese history to cover for the lack of resources. The official Chinese history documents are not only important for studying ancient Korean history, but also important for studying about the ancient Korean clothing and ornaments. This research selected historical documents about the ancient Korean clothing and ornaments from fifteen different Chinese dynasties` official documents, and then systematically classified the documents in order to compare them. All these processes confirmed the following subjects. In regards to the Kwan(冠: general hat), the hat types included Check(?), Byun(弁), Jeol-poong(折風), Jowoo-Kwan(鳥羽冠), So-gol(蘇骨), and Na-kwan(羅冠). These Kwan(冠) were influenced from Chinese clothing and ornaments. Gold and silver decorations on the Kwan(冠) were influenced from the Scythai culture. The feather decorations on the hat were residual of the bird worshiping culture or the hunting lifestyle. These things show that the ancient Korean clothing and ornaments originated the clothing and ornaments from the North. But the use of Jo-woo(bird feather) was common around the globe in many ways during the ancient times, regardless of area and period. The official Chinese history describes men`s hair style as Choo-gyul (?結) or sometimes pronounced, Choo-gyul(椎結). These seem to describe the topknot. Women had various types of hair styles such as Yu-byun-bal-su-hu (女?髮垂後: wear women`s hair in a braid). The official Chinese history show that the ancient Korean clothing and ornaments originated the clothing and ornaments from the north. The ancient Korean clothing and ornaments influenced and were influenced by its neighboring countries.

조선시대(朝鮮時代) 곤룡포(袞龍袍) 연구

금종숙 ( Jong Suk Keum ),고부자 ( Bou Ja Koh ) 服飾文化學會 2008 服飾文化硏究 Vol.16 No.5

조선 초기 포화(布貨) 금지령

최규순 ( Kyu Soon Choi ),고부자 ( Bou Ja Koh ) 服飾文化學會 2005 服飾文化硏究 Vol.13 No.5