The objective of this study was to investigate a method to improve and to increase the utilization of Korean traditional food in middle school students by examining preferences and perceptions. Middle school students in Seoul area were surveyed from 29 November to 6 December 2007. The results are summarized as follows: 83.9% students ate Korean food as breakfast. The reasons for the success of Korean food were 'Nation's traditional food' (29.2%), 'fit in taste' (27.4%), and 'suitable match of nutrients' (24.8%). Students responded that the following needed to be changed in order to improve Korean food: 'alleviation of strong taste' (30.3%), 'various cooking methods' (23.9%), and 'convenience of eating the food' (22.1%). Meal preferences in this survey of middle school students were 'Korean food' (4.09), 'Western food' (4.08), 'Japanese food' (4.00), 'Chinese food' (3.91) and 'Fast food' (3.55). Perceptions in the taste of Korean food were 'spicy taste' (3.28), 'hot taste' (3.22), and 'salty taste' (3.15). Male students (3.23) perceived a higher salty taste than female students (3.05). Expectations for the taste of Korean food included 'spicy taste' (3.16) and hot taste (3.03). Male students (3.25) anticipated the spicier taste more than female students (3.05).

본 논문은 전통 북을 이용한 게임 장치에 관한 것으로서 종래의 북 게임 장치와 같이 북의 타격시 둔탁한 소리가 나지 않고, 전통 북의 고유한 북소리를 낼 수 있어 사용자가 실제로 전통 북 공연에 참여하여 전통 북을 치는 것 같은 느낌이 들게 할 수 있을 뿐만 아니라 전통 북의 타격 위치 및 타격 강도를 정확하게 감지하여 점수를 계산할 수 있는 전통 북을 이용한 게임 장치에 관한 것이다.

In Korea, the direction of houses are typically determined by considering the directional orientation and shape of the mountain range rather than ignoring the geographical feature of the mountain range. Traditional villages of Korea are known to have very particular ways of adopting the geomantic surroundings of natural environment. This is very true especially in decision of the directional orientation of the houses in the village. Almost all houses have a high mountain in the back and a lower mountain in front. At the same time, most of the houses tend to prefer south as a main direction so that they can receive more sun light. However, if the mountain range faces north, it will not be easy to determine the directional orientation of houses. This paper, therefore, tries to identify how the houses of villages facing north, direct the orientation. This, the northern village, solves the problem by facing all direction rather than one major direction. The houses of the villages facing north, tend to revise the direction by changing the back mountain(주산) or front mountain(안산) that helps them change the direction towards the range of eastern or western direction. As a result, the houses tend to the direction towards east and west compared to north and south. The directional orientation of houses was clearly distributed or concentrated by depending on the shape and directional orientation of the mountain range. This kind of research let us know the relationship between the natural north direction, the direction of geomantic surrounding, and the direction of houses in traditional Korean villages.

This study was conducted to examine the superior factors and the perception of Korean traditional foods by college students studying in food related industries. The subject group consisted of 65.0% of the students majoring in food service & culinary arts, 12.9% of the students majoring in food & nutrition, and 7.3% of the students majoring in baking & pastry. The nutritional value was evaluated as the top superior factor of Korean traditional foods by the study subjects. In addition, 92.4% of reported that they had eaten Korean traditional foods in the past, 76.8% of whom responded that the reason for having Korean traditional foods was its time-honored tradition. 'Cooking for oneself' was considered to be the most popular way (78.2%) of obtaining Korean traditional foods, while the traditional market (58.6%) was the most popular place to purchase the foods. 'Not having enough time' (47.2%) was the primary reason for not having Korean traditional foods, although 72.9% of the subjects reported that they wanted to learn about Korean foods. 'Standardization of taste, nutritional value, and recipes' was found to be the most important factor (41.3%) required to increase the consumption of Korean traditional foods. Additionally, 56.1% of the subjects responded that they feel there is a need for modernization of the cuisine to meet the taste of the general public. However, 61.4% of the subjects responded that the succession of traditional dietary culture was the primary reason for developing traditional cuisine, which indicates that there is a bright future for Korean traditional foods.

The purpose of this research was to investigate consumers' perceptions of foods that are most compatible with traditional Korean liquors. The study participants were a total of 402 customers who visited traditional Korean bars. Thirty-eight percent of the participants drank alcohol once or twice a week, and overall, 79% drank with friends or co-workers. Forty-three percent spent 30,000-40,000 won on alcoholic drinks, and half of them frequently drank distilled Soju whereas 27% drank beer. Those who drank traditional Korean liquor chose to do so because they viewed it as good for their health and the beverage was tasty. Participants selected Yakju/Baekseju (47.5%), Bokbunjaju (21.1%), and Takju/Makgeoli (8.2%) as the most compatible Korean traditional liquors with Korean traditional foods. The most compatible foods with Yakju were identified as Haemulpajeon (11.8%), Dubukimchi (9.8%), and Bossam/Suyuk/Pyeonyuk (7.5%). Bokbunjaju was viewed as a good match with Jangeogui (8.1%), Hunjeori (6.5%), and Saengseonhoe (6.4%). The respondents perceived Deodeokgui (6.7%), Saengseonhoe (5.9%), and Dubukimchi (5.6%) as the most compatible foods with Yakju with mushrooms. Chengju was viewed as a good pairing with Eomuktang (9.2%), Altang/Maeuntang (7.2%), and Saengseonhoe (6.8%). The respondents thought Takju went well with Haemulpajeon (17.7%), Dubukimchi (14.2%), and Kimchijeon (11.7%). And finally, Altang/Maeuntang (11.8%), Samgyeopsalgui (8.7%), and Honghaptang/Jogaetang (8.1%) were mentioned as the most compatible foods with distilled Soju.

An artist, Oh Yun(1946~86)’s theory of people’s art during his final period issummed up in his essay ‘Expansion of Artistic Imagination and World’(1985).Emphasizingthe mystic and traditional characteristics of Oh Yun’s artistic oeuvre during his final period,some critics focus on Oh Yun’s experience of medical treatment and shamanistic custom atJin Do island, and his belief in Jeung San Do, the dao of Jeung-san, the Ruler of theUniverse. However, they forget the practical intention and implication of his theory of artduring his final period, which aimed to overcome the contradiction of revelation itself. Oh Yun’s essay criticized the loss of artistic imagination and the ignorance oftraditional culture that resulted from the elevation of science to a religion, and insisted thatthe stereotyped idealism, scientism and elitism in art should be overcome in order torecover the full reality in realism and to continue traditional cultures. The essay iscomprised of 18 paragraphs. Oh Yun criticized monochromatic art, conceptual art, hyper-realistic art, objet d’art,and neo-dadaist art, saying that they were simply mechanical forms of modern art derivedfrom scientism and a fetishistic lens culture. In addition, he criticized naturalism in art,which had continued as a tendency in the development of western art, for the samereason. He pointed out that even the world of realism had been diminished by elitestereotypes and diagrams. He declared the need to overcome the imitation of shells orstereotyped propaganda, and recover full realism, which seems to have started with areflective examination of current problems in ‘Reality and Utterance’, in which heparticipated. Especially, he thought that universality and the extension of full realism could be achieved by building on the views of traditional cultures, which is meaningful. This logic issame as the theory of epic theatre that Bertolt Brecht(1898~1956)has developed under theancient Greek masque and Pieter Bruegel the Elder(1525~69)’s story-like picture style. Theuniversality of realism and the extension of acquisition to include incantation art,rather thanmove toward incantation art, is what Oh Yun intended to propose in ‘Artistic Imagination’.This attitude is same as Bertolt Brecht’s aesthetic viewpoint in the 1930s. But regrettably,Oh Yun’s style wording, which seems covert and far-sighted, is often misunderstood as‘mysticism’. In the flow of people’s art in the 1980s, Oh Yun was a traditionalist in a narrowsense, and an realist in a broad sense. However, his critical mind, which comprehendstradition and reality, was attempting to expand universality and extend full realism, and thisattempt found many sympathizers and had an influence on the next generation of people’sartists, such as 「Levee」which is field-centered, to which we should pay attention. Thismeans that while their works thought about ‘tradition’, we should be careful not to connectthem with‘aesthetic conservatism’or ‘classical art’. This is the why the meaning of Oh Yun’stheory of art during his final period should be closely examined again.

본 연구는 백두대간의 관리․보전과 관련된 각종 계획과 사업을 추진함에 있어서 문화성을 새롭게 조명하고 확산시킬 수 있도록 하기 위하여, 백두대간 권역에 속해 있는 지역에서 찾아볼 수 있는 전통적인 산림제례를 발굴하여 유형별로 정리한것이다. 백두대간 권역의 산간지방에서는 다양한 형태의 서낭제․당산제․별신굿, 장승제, 기우제 등이 나무나 산을 숭배하는제례의식으로 시행되어 왔다. 지금은 국가적 차원에서 시행하는 산림제례행사는 거의 볼 수 없고, 지자체 차원에서 행해지는산림제례행사들이 있다. 현재 많은 고장에서 전승되고 있는 민간에서 시행되는 사례들도 대부분 간소화된 형태로 시행되고있는 것을 볼 수 있다. 그 이유는 종교적 상황의 변화와 농산촌 인구의 감소 등에 기인한 것으로 보인다. 앞으로 다양한산림제례문화를 전통적인 생활문화, 생활의 지혜, 공동체활동의 매개체 등으로 인식하여 재조명하고 계승하는 방안이 적극적으로모색되어야 할 것이다.

전통적 약재가공법인 초쉬법으로 수치된 적철석 약광물의 광물조성과 원소성분 변화를 고찰하였다. 적철석은 650˚C와 900˚C에서 각각 5회씩 초쉬법으로 수치되었다. 약재로 가공된 적철석은 수용액에서 원소 용출실험이 수행되었다. 초쉬법 수치에 따른 적철석의 광물상 변화는 없었다. 또한 650˚C와 900˚C에서 수치횟수와 원소 용출량의 변화 경향이 없는 것으로 보아 전통적 초쉬법에 의한 적철석의 약재 가공 효과는 불분명한 것으로 보인다. 그러나 가열된 약재를 식초에 담금질하는 가공법은 적철석을 부드럽고 분쇄되기 쉬운 약광물로 변화시키는 효과가 있다.

This study investigated elementary school students' perception, preferences, and intake of Korean traditional foods, focusing specifically on kimchi, tteok (rice cake), and eumcheong (beverage) varieties; and compared them by gender, living with grandparents, mother's occupation, and meal preparation by the grandmother. The subjects were 287 6th grade elementary school students in Busan. The results were as follows: 80% of children were interested in Korean traditional foods. 40% believed that their intake of Korean traditional foods was decreasing because these foods were not palatable to them. The majority of them, however, said they would continue to eat Korean traditional foods as they had done (54.7%) or eat more than before (36.6%) in the future. The children thought that Korean traditional foods were rich in nutrition and good for their health. The children had the highest preference for Baechu-kimchi among varieties of kimchi, and they had high preferences for Songpyeon, Galaitteok, and Injulmi. They had high preferences for Sikhye, citron tea, and adlai tea. Over 80% reported consuming Baechu-kimchi and Kkakdugi three to four times per week. They had eaten Injulmi the most frequently among the tteoks, while over 80% had eaten the other types of tteok only once or twice per month. Adlai tea, citron tea, and Sikhye were drunk more than once per week. In general, we noted no significant differences in the children's perceptions, preferences, and intake of Korean traditional foods by gender, living with grandparents, mother's occupation, and meal preparation by grandmother, with the exception of several items. The students had a very positive perception of Korean traditional foods. They had higher preferences for and had more frequently consumed the more familiar Korean traditional foods. It is therefore suggested that if the children had opportunities to experience Korean traditional foods more frequently and variously at home or in restaurants, they would appreciate Korean traditional foods even more, and develop higher preferences for these foods.