The yangban (Korean: 양반; Hanja: 兩班) were part of the traditional ruling class or gentry of dynastic Korea during the Joseon period.

They were largely government administrators and bureaucrats who oversaw medieval and early modern Korea's traditional agrarian bureaucracy until the end of the dynasty in 1897.

In theory, a member of any social class except nobi, baekjeong (Korean untouchables), and children of concubines could take the government exams and become a yangban.

These barriers and financial constraints effectively excluded most non-yangban families and the lower classes from competing for yangban status, just like scholar-officials in China.

It was customary to include all descendants of the office holders in the hyangan (향안; 鄕案), a document that listed the names and lineages of local yangban families.

In today's Korea, the yangban legacy of patronage based on common educational experiences, teachers, family backgrounds, and hometowns continues in some forms, officially and unofficially.

In South Korea, the practice exists among the upper class and power elite, where patronage among the conglomerates tends to predictably follow blood, school, and hometown ties.

With the succession of the Yi generals in the Joseon dynasty, prior feuds and factions were quelled through a decisive attempt to instill administrative organization throughout Korea and create a new class of agrarian bureaucrats.

[3] At this level the exceptionally powerful families could be more properly referred to as sedoga (세도가; 勢道家) instead of mere yangban, which by then came to include shades of classes other than the grandees.

As more families claimed to be yangban and exercised provincial influences through local institutions the term lost its original meaning and became a sort of social status with a confusing legal standing.

Nearly all yangban of upper-high ranking grandee to lower-ranking provincial landlord status suddenly lost their ancient political, social, and economic power during the twentieth century.

During the period of Japanese colonial rule, the privileged yangban class, comprising largely those who did not actively resist Japan because of the pro-Japanese policies, gained advantages.

[6] In modern-day Korea, the yangban as a social class with legal status and landed wealth no longer exists either in the north or the south.

Some descendants of Yangban families still maintain a formidable presence thanks to the remnants of their superiority and vestiges of privilege, standing significantly above the common populace.

Commoners and lower-class individuals typically wore simple garments made of plain-colored cotton or hemp, while the upper class, such as the Yangban, utilized luxurious materials and colors.

[10][11] The attire of the Yangban class featured intricate details, materials, and accompanying accessories which reflected the wearer's societal status.

Po has multiple variations but the most popular is known as dopo (도포), a long gown with an additional section that covers the lower back and features a slit that gives wavy design.

[15] While exploring the fashion of the Yangban class during the Joseon Dynasty, it reveals that their attire was more than just a question of personal preference, but a reflection of complex society systems and beliefs profoundly rooted in Confucian ideas.

As highlighted by Lee Youngjae, the portrayal of Hanbok in Shin Yun-Bok's paintings offers invaluable insights into the attire of the ruling-class during this period.

[12] Yi et al. (2007) further emphasizes the significance of traditional Korean outfit, demonstrating how apparel acted as a visible depiction of one's social status, with minor distinctions designating rank and connection.