This study examined dietary culture in Korea regarding collectivism through literature review. Based on the evidence from the origin of lineage and traditional customs, the Koreans' traditional collectivity appeared to have been grounded upon the northen nomadic culture emphasizing sentimental collectivity and harmonized with the characteristics of southern agrarian society related to mutual support and sociability. The inseparable relationship between collectivity and food was well revealed in the occasions such as rice-planting, kimchi and jang makings in which pooled labor was common as well as the gathering of mutual aid association. In these occasions, foods were offered and shared among members. Food sharing was a main activity and almost play a central role regarding the promotion of friendly relations among each other. In sacrificial memorials, food sharing was extended not only to the live persons but also to the passing spirits. Collectivity was also disclosed in the eating or table manners of Koreans. Koreans quite literally share food at every meal since the side dishes placed centrally on the table. The taste of Korean foods is completed inside the mouth by mixing foods with various combination, which let people create their own choice of taste. Therefore, the collectivity manners at the table appeared to be harmonized with individual freedom of creating his/her own taste of foods. The collectivity is still a very important concept in modem Korean dietary culture, as reflected by an increase of restaurants sewed shared dishes.

이상으로 한국의 채소음식에 대한 시대적인 변화 경향과 최근의 채소 섭취량 및 섭취형태 변화 경향을 살펴본 결과를 요약하면 다음과 같다. 1. 부족국가시대와 고려시대를 거치면서 채소의 종류는 점차 다양해졌으며, 조선시대에는 거의 현재와 비슷한 채소를 이용하였다. 상고시대 이래 계속 섭취하고 있는 채소로는 마늘과 쑥이 있으며 삼국 및 통일신라시대 이후 현재까지 계속 섭취하고 있는 채소는 가지, 오이, 상추가 고려시대 이후로는 죽순, 토란, 우엉, 무, 순무, 파, 부추, 미나리, 배추, 아욱, 시금치, 쑥갓 등이 조선시대 이후 현재까지 계속 섭취하고 있는 채소는 고추, 호박, 토마토, 캐비지, 셀러리, 케일, 순무(turnip), 근대(beet), 등이 있다. 한편, 과거에는 섭취했으나 현재는 섭취하지 않는 채소로는 박과 마, 순채 등과 각종 식용야생초들이 있다. 2. 한국인의 채소 공급량은 일인당 연간 232.2kg으로 나타났고 이러한 양은 이러한 양은 전세계의 평균 공급량인 101.9kg과 비교해서 많은 편이며 아시아 지역에서 비교해 보면 중국(203.5kg)이나 일본(111.6kg) 보다는 많은 양이었다. 3. 채소섭취량은 1970년 이후에 뚜렷한 증가가 나타났으며 1990년에 201.1kg으로 가장 많았고 그 이후 감소하여 2000년에 다시 증가하는 경향을 보이고 있다. 일본의 경우 1965년 이후 큰 변화없이 110-120kg 수준을 공급하고 있으며 중국의 경우에는 1995년 이후에 급속한 증가를 보이고 있다. 미국은 채소류의 공급이 꾸준히 증가하고 있는 나라로 나타났다. 4. 한국인이 가장 많이 섭취하고 있는 채소는 마늘, 파 등의 양념류와 배추김치, 무, 양파, 당근 등으로 종류가 매우 제한적으로 나타났다. 조사된 114종 가운데 섭취한 채소의 종류는 모두 72종으로 나타났으며 남자의 경우 1인 1일 섭취량이 가장 많은 채소는 배추김치였고, 그 다음으로 무, 양파, 파, 깍두기, 감자, 배추, 시금치, 애호박 등의 순서로 나타났다. 여자의 경우도 남자와 같은 경향이었으나 애호박이 다소비식품 내에 포함되지 않았다. 5. 구황식품과 부식으로 이용되었던 산나물과 야생식물의 이용은 현재 거의 사라진 반면 새로운 외래채소와 허브류의 도입은 급증하고 있으며, 채소를 섭취하는 방법도 다양해지고 있는 것으로 나타났다. 전통적인 나물에 대한 기호도는 낮아지는 반면 다양한 채소를 이용한 쌈싸기와 녹즙, 생식등이 상업화되었으며, 채소전문식당이 나타나고 있다. 또한 여러 형태의 채식주의도 나타나서 채식문화가 다양해짐을 보여주고 있다. 앞으로 채소 음식의 소비는 더욱 다양해질 것으로 보이며 따라서 우리가 과거에 섭취했던 산나물들의 효능과 함께 우리나라 전통 채소 음식의 조리방법에 대한 연구 및 보급 방안에 대한 연구가 필요한 것으로 보이며 변화하고 있는 채소의 생산과 소비 현황에 대한 보다 정확한 통계자료의 수집이 시급한 것으로 보인다.

We conducted a survey on Japanese women's consciousness of food culture and their traditional food consumption by self filling-out questionnaire during January, 2000 for the period of a month, For the survey we selected 250 women residing in Kyoto, Japan. For the statistic work we used SAS package system, and t-test, X2-test and Duncan's multiple range test were also used to verify the results significance. The purpose of this survey lies in gathering a basic data on the comparative direction of Korean and Japanese women's food culture in the future 1. Comparing the preferred food purchase place, In case of Korean women, traditional market was comparatively more preferred while Japanese women relatively preferred convenience store (p〈0.001). 2. In case of Japanese women, they answered there is no difference from ordinary days on New Year's Day (71%) and Christmas (40%) while 38% answered they prepare food at home. 40% said they prepare food on parents-in-law's birthday, and 41% said no difference from ordinary days. 52% said they prepare food at home on husband's birthday. For their own birthday, 32% said yes to preparing food at home while 45% said no difference and 22.3% said eating out. For children's birthday 65% said preparing at home, 16.3% said no difference and 14.9% said eating out. 3. Comparing the conception on traditional food, Korean women answered 'complicated' (77%) most while 'simple' (5%) least, which indicates their demands for simplified recipes. In case of Japanese women, 'complicated' (44%) was most while 'scientific' (6%) was least which indicates their demands for scientific way of recipes. There were differences shown by age (p〈0.001) and the older the more said 'simple' or 'logical' (p〈0.01). 4. As the reason for the complicity of traditional food recipes, Koreans said 'too many hand skill' (60%) most while 'too many spices' (8%) least. For Japanese, 'various kind of the recipe' (55%) was most while 'too many hand skill' (7%) was least. There were significant differences shown by academic background (p〈0.01) and income(p〈0.01), and the lower the academic background, the more said 'too many spices' as the reason for the complicity in making traditional food. Generally, the lesser the income, the more tendency to say 'various kinds of the recipe'. 5. In case of Koreans, 'the recipe is difficult' (56%) was high while 'uninterested' (9%) was low in answer which showed differences by academic background (p〈0.05), and in case of Japanese, 'no time to cook' (44%) was high while 'uninterested' (7%) was low. 6. The following is the reasons for choosing traditional food as a snack for children. In case of Koreans, they answered as 'traditional food' (34%), 'made from nutrious and quality materials' (27%), 'for education' (22%) and 'suites their taste' (17%) revealing 'traditional food' is highest. In case of Japanese, it was revealed in the order of 'made from nutrious and quality materials' (36.3%), 'traditional food' (25.2%), 'suites their taste' (22.6%), 'for education' (12.8%) and 7. Comparing the most important thing for the popularization of traditional food in the world, Koreans answered 'taste and nutrition' (45%) most while 'shape and color' (6%) least. In case of Japanese, 'taste and nutrition' (75%) was answered most while 'hygienic packaging' (4%) was least. Both considered 'taste and nutrition' as most important thing for the popularization of traditional food in the world. 8. In case of Koreans, they answered they learn how to make traditional food 'from mother' (47%), 'media' (18%), 'school' (15%), 'from mother-in-law' (14%), 'private cooking school' (4%) and 'close acquaintances' (2%). In case of Japanese, they said mostly learn 'from mother', but it was also shown that the lower the academic background the lesser the tendency of learning 'from mother' but 'from school' (p〈0.001). 9. About the consumption of traditional fermented food, Koreans said they..

This present study suggests a wider view of our ancestors' food culture by examining the generality and peculiarity of the food culture of the Chosun Period by associating the culture with genre paintings made in the 18th~19th century in Korea. People in the Chosun Period outwardly advocated the Confucian idea reflecting the life philosophy of Chinese. However, the vitality of common people's frank and simple lifestyles saturate genre paintings and display Korean food culture and sentiments of the age. Initially this paper examines the history of food sociology through Namjong literary artists' paintings. The meaning and philosophy of drinks are considered in relation to the trend of declining tea culture among scholars in the mid-Chosun Period with the policy of promoting Confucianism and oppressing Buddhism. Secondly, this paper investigates the background of genre paintings in the late Chosun Period, and examines the unique food culture of Koreans appearing in paintings, particularly with regard to the abundance and variety of seasoned vegetables appearing in genre paintings, our ancestors' sentiment appearing in milk-gathering painting, humanity in guest reception, food culture and view of nature in farm villages, fishing life history, food distribution culture, soybean-curd culture, etc.

This thesis is review on a study for the relation Gospel and local culture in Korea. There were theological efforts to searching for the relation between Gospel and traditional culture since transmitting christianity to Korea. I call the discussion of the relation between Gospel and traditional culture theology of inculturation. The notion of inculturation is a term that is mainly discussed in the context of encounter between the Christian Gospel and the local culture. Inculturation also means that Christianity takes root within a particular culture, bears fruit and continues to thrive. It is to be lived and evangelized in the life of korean people. Thus when the local culture of Korea have received the evangelical values of Christianity, it had undergone the process of being renewed and perfected. The inculturation of Christianity brings about mutual progress and renewal. When the Gospel meets the culture of Korea, it renews and perfects local culture. In turn, the Gospel gains the richness of the proper value of the local culture. The objective of inculturation is to embody the spirit of Gospel in hope that its Christian message permeate the lives of the people. IncuIturation needs to undergo the process of local and historical adaptation. This presentation will examine the literature on inculturation and focus on the reality of inculturation, what contemporary Koreans desire concerning the inculturation of the Christianity, and the direction that Inculturation needs to take at this time in history. Inculturational theology in Korea is a result of searching for the relation between Gospel and korean traditional culture. In this Thesis I also share putting the question of inculturational theology in Korea. At first I will review the styles of inculturational theologies by korean theologians. An next I will also look upon theological duties which we should have take. There are much studies on the progress of inculturation in Korea. I am proud of that. In conclusion, I will propose some tasks for the theology of inculturation in korean Christianity. At first, there must be relevance of context in the inculturation. And We must study christian culture which has been inculturated since the first age of mission to Korea. I think that the Korean Church is expected to take root in Korean society as Korean Christianity is always being inculturated according to time and place.

The purpose of this study was to identify the dimensions and patterns of the perception of Korean traditional food and to find the determinants of the patterns between Korean and Yanbian housewives, taking food culture into account. Data were factor and cluster analyzed, and the results revealed two and three different dimensions and patterns for Yanbian and Korean housewives respectively. Descriptive statistics showed that perceptional patterns are likely to vary depending on cultural background of Korean traditional food. Similarities and differences in perceptional patterns between Yanbian and Korean housewives are discussed, and future implications for food as well as nutrition specialists and food marketers are provided.

The purpose of this study was to identify the pattern and perception of food consumption, mass restaurant use, drinking style, and food purchasing factors by cohort groups i. e., World Cup(W) generation, baby boom, and silent generation. Data were collected from 412 respondents including three generations by questionnaire method in April through May 2002. Analysis of variance and chi-square results indicate that there were significant differences among three generation groups for the pattern and perception of food consumption, the use of mass restaurant, preferred drinking style, and influencing factors for food purchasing. W generation are more likely to be influenced by sensibility factor than baby boom and silent generation. Considering food preference pattern, baby boom as well as silent generation prefer green vegetables than meats, and they must have Kimche when having meals. Similarities and differences in perceptional pattern types are discussed, and future implications for food and nutrition specialists and food marketers are provided.

The aims of a foreign language course are often defined with reference to the four skills: understanding speech, speaking, reading and writing. These aims, therefore, relate to the activities which leamers are to perform. In practice, however, there always seem to be different aims of the leamers. This paper is an attempt to clarify certain issues that seem to arise from the difference of each leamer' s nationality and living place. There are three types of leamers of Korean: 1) foreigners in other countries, 2) foreigners in Korea, and 3) Koreans in other countries. For the foreigners in other countries, teaching Korean as communication by inter-cultural methods is effective. For the foreigners in Korea, teaching Korean as mutual understanding by cultural acquisition is quite important. Finally, for the Kor:eans in other countries, teaching Korean as national identity by cultural awareness is very necessary.

개고기는 한국을 비롯한 중국, 일본, 프랑스, 벨기에, 독일, 필리핀, 베트남, 북미나 아프리카의 토인들, 미국 인디언, 카나다 원주민과 알래스카 원주민들이 식용하였다. 한국에서는 삼국시대부터 식용하여 온 오랜 역사가 있다. 그래서 개와 개고기 식용에 관련된 수많은 언어, 속담, 풍속이 있다. 오랜 역사 속에서 개고기 식용에 대한 수많은 기록과 요리 방법이 있다. 그러나 현재는 보신탕, 수육, 전골, 두루치기, 무침, 개소주 등의 요리만 남아 있다. 한국에서는 전통적 풍속에 따라 여름 복날 모두 개고기를 먹는다. 또, 충남의 부여, 서천, 보령, 청양 지방과 그에 접한 공주, 익산, 논산 일부에서는 장례, 회갑, 생일 등의 집안 행사에 개를 잡아서 손님을 접대하는 풍속이 있고, 이 범위는 점점 확대되고 있다. 이곳은 과거 백제의 중심지역이었다. 그럼에도 불구하고 외국인들이 한국의 개고기 음식문화를 비판하는 것은 부당하고, 월권적인 행위이다.

Main theme of this study is the acceptance phase of western architectural culture in modern east-north asia through a series of actual survey and typological analysis of existing church buildings in modern Korea. China. Japan. For this study, 126 modern church buildings of Korea, China, Japan are selected. Also, main subject of this study has deal with the side of culture - thought which background of christianity acceptance and acceptance mind of acceptance main-body, culture adaptation and transformation based on characteristic culturalization of Korea, China, Japan. Especially, I would consistently tried to see the acceptance phase of western architectural culture according to differential acceptance mind of acceptance main-body based on characteristic culturalization of three countries. Conclusively, in the point of view of western architectural culture acceptance phase, it could be said that Korean church architecture had characterized as a blending phase of the two eclectic architectural culture. And in the case of china, as a coexistance phase of the two architectural culture with more western style-oriented. On the other hand, Japanese church architecture had characterized as a syncretism phase of the both traditional and western architectural culture, though it is eclectic style-oriented. Therefore, it is thought that different acceptance mind of western culture had main factors caused of differential acceptance phase, when the two architectural culture, the traditional and the western, encounters.