This study had the purpose that it reveals what suggestions the spirit implied in Dae-sa-rye(大射 禮), Hyang-sa-rye(鄕射禮), and Too-ho(投壺) offers to contemporary sports, examining historical materials of them. For this, matters to research were these: general

본 연구는 조청의 제조공정 및 품질 개선을 위한 기초자료를 마련하고자 수침시간(4, 8, 12시간)을 달리한 멥쌀을 증자기와 microwave로 제조한 고두밥의 일반성분과 수분용해지수, 수분흡착지수, 환원당함량, 페이스트점도를 비교하였고, 전처리를 달리한 고두밥으로 제조한 조청의 당고형분함량, 환원당함량과 포도당당량을 비교하였다. 멥쌀의 수침시간이 증가할수록 일반성분은 감소하였다. 멥쌀원료의 지방함량은 최대 60% 감소하였고, 회분과 단백질 함량 또한 수침시간이 증가함에 따라 유의적으로 감소하였다. 또한, 본 실험에서 사용된 엿기름의 β-amylase의 활성도는 1710 unit의 당화력을 보였다. 멥쌀 원료의 환원당 함량은 수침시간이 4-8시간으로 증가할 때 증가하였지만, 수침 12시간이후 다시 감소하는 경향을 나타내었고, 증자한 고두밥, microwave 처리한 고두밥의 환원당함량은 8시간까지 증가하다가 12시간 때 일정하게 유지되는 경향을 나타내었다. 멥쌀 원료와 전처리를 달리한 고두밥의 수분용해지수는 수침시간 4시간 이후에는 수침시간이 증가함에 따라 감소하는 경향을 보였고, 수분흡착지수는 증자한 고두밥과 microwave 처리한 고두밥과는 크게 차이가 나지 않았다. 수침시간의 증가에 따른 최고점도, 최저점도, 구조파괴점도, 최종점도, 회복점도 등의 페이스트 점도지표는 증가하는 경향을 나타내었고, peak time은 큰 변화가 없었다. 멥쌀을 12시간 수침한 후 증자기와 microwave로 제조한 고두밥을 당화시간(4, 8, 12시간)을 달리하여 제조한 조청의 당고형분 함량과 환원당 함량은 당화시간이 증가할수록 그에 따라 비례하는 결과를 보였고, microwave 처리한 고두밥을 이용하여 제조한 조청보다 증자한 고두밥을 이용하여 제조한 조청의 환원당 함량과 포도당 당량이 높게 측정되었다. 증자한 고두밥을 12시간 당화하였을 때 조청의 환원당함량과 포도당 당량이 59.40±0.11%, 76.99±1.78%로 가장 높게 측정되었으며, 결과적으로 멥쌀을 12시간 수침하여 증자한 고두밥을 12시간 당화시켜 제조한 조청의 품질특성이 가장 높은 것으로 확인되었다.

Frying is the most popular cooking style used in food service institutions in Korea because fried dishes are well accepted by students. However, trans fat contents reduction have recently been required in many foods for health reasons Therefore, alternatives to frying such as oven baking or roasting are being used in many institutions. Steam convection ovens provide dry heat as well as steam so that they can be used to make a wide variety of Korean dishes. In this study, a menu acceptance test was conducted over 2 weeks. Pork, chicken, fish and potato dishes cooked by conventional cooking methods were served for 4 successive days, after which the same dishes were prepared using the oven. Overall, 322 junior high school students evaluated the traditionally cooked foods, while 316 evaluated the oven cooked foods. Comparison of the foods prepared using both methods only revealed a significant difference in the acceptability of foods on the fish menu (p<0.05). Specifically, the acceptance of fried fish was higher than that of the oven baked fish. Additionally, overall acceptance of the menu by males was higher than the acceptance by girls. Furthermore, students who had the preference for special ingredients showed a higher menu acceptance for the menu cooked with those ingredients. On average, approximately 25% of the meal was not consumed and left as plate waste. The portion of the fried fish not consumed was smaller than that of the oven cooked fish, but the portion not consumed did not vary based on cooking method for any other foods evaluated. Overall, it is expected that the oven cooking method will be a good substitute for frying or other cooking method for traditional Korean dishes.

The purpose of this study was to identify and compare the dimensions and patterns of the perception of traditional food for Koreans living in Yanbian, Mongolia and Uzbekistan. Items representing the perception of traditional food were combined into a dimension and a pattern based on underlying perception of the Koreans living in the area. Any difference in the perception of the Koreans living in these areas likely reflects their different dimensions and patterns. Thus, it is important to determine if Koreans living in Yanbian, Mongolia and Uzbekistan should be treated as a homogeneous group when defining their perceptional structure of traditional food. Factor and cluster analysis of the data generated in this study revealed two different dimensions and patterns for each group of Koreans living in Yanbian, Mongolia and Uzbekistan. However, the structure of the dimensions and patterns of the perception of traditional food differed, indicating that Koreans within and between the countries are not a homogeneous group. Similarities and differences in perceptional dimensions and patterns among Yanbian, Mongolian and Uzbekistan-Koreans are also discussed. Moreover, future implications for food and nutrition specialists, especially for those who have an interest in Korean traditional food in Asia and those who have an interest in globalization of Korean traditional food are provided.

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.