The present study investigated Bul-Chun-Wi Sacrificial Ritual (sacrificial service which has been handed down from generation to generation to worship the family ancestors in the period of 1400~1800) and foods for the sacrificial service among fourteen head families in Andong area. The findings are as follows; 1. In Bul-Chun-Wi Sacrificial Rituals, family shrine has been maintained in good shape, and the table, dishes, and foods used in the rituals have not been changed so much until these days. 2. While vegetable soup is widely used as soup, one family uses the seaweed soup, the other soup mixed with meat, fish, and vegetable. Specially soybean-powdered soup, which is the distinguishable food in Andong area, has been used. 3. As a basic Ddock, mainly Si-Ru-Ddock(a steamed rice cake), piled up to 13-15 stacks, is used. Additional 7-9 kinds of Ddock are placed on top of the basic Ddock. 4. For grilled-meat food(Geuck), eight families use the raw meat, and one family uses the half-cooked meat. Recently, five families have used the cooked meat. Mostly used ones are meat-Geuck, fish-Geuck, chicken-Geuck, and the Geuck are not served one by one. Instead the Geuck are stacked in one dish designed for Geuck in order of meats from poultry, animal, fish, and shell. As the sub-dishes for rice, raw and cooked Geuck are used. 5. The number of stew (Tang) are 3 to 6 and 5 stews is the most popular. Commonly used stews are meat stew, fish stew, chicken stew, vegetable stew, blood stew, and organs stew. For the vegetable stew, buckwheat gel can be used. 6. As the fruit, chinese date, pear, nut and dried persimmons are the basic ones. The even number of 6 or 8 colorful fruits are used, while the odd number of 7 or 9 colorful fruits are used in three head families. 7. As Sik-Hae which is a drink and made from fermented rice, rice Sik-Hae or fish Sik-Hae has been necessarily used. 8. As raw meat dish, the liver of cow or meat is used. As a wrapping materials, the reticulum of a ruminant, green seaweed or thinly fried egg can be used.

Generally, the culture of dietary life in a country is closely related to the heritage of racial culture, and it is very important to inherit and develop the culture of the traditional dietary life. This research is to investigate consciousness and behaviors of dietary life using a questionnaire survey for 521 housewives living in Seoul and Kyonggido. The data was analyzed with frequency, percentage, T-test, 2 (Chi-square)-test, dispersion analysis, Pearson's correlation and hierarchical multiple-regression analysis. The results of the survey are summarized as follows; 1. Consciousness of Traditional Foods. They thought that traditional foods were Sinsollo, sorts of beverage, Dduk (Korean cake), Kim-chi, Hankwa (Korean cookies), and Kujolpan, and that traditional foods were proud for its various tastes. But they thought the cuisine of the traditional food is very complicated, accordingly the frequency of traditional food was decreased. Therefore they thought that its tastes was important to develop and spread traditional foods. 2. Dietary Life Behaviors for Traditional Food. They take traditional foods on big holidays and religious service days. It is their mother who taught them the traditional cooking method. Most ftequently used cooking method is boiling. They gave their children a traditional snack such as 'Dduk (Korean cake), noodles, and fried food. Frequency of taking beverage, Hankwa (Korean cookies), Juk (guel) and Dduk (Korean cake) have been decreased. 3. The Correlation of General Environment and Consciousness, Knowledge, Dietary Life Behaviors of Traditional food. The older they are, the more eager to teach traditional food cooking, to preserve the traditional table setting, to give their children traditional snack and the more traditional dietary life behaviors are.

This study presents a sociocultural study of 'traditional' as well as contemporary dietary construtions among Seoulites. It also represents the first interdisciplinary study of food between nutritional science and anthropology in Korea. This study was performed a case study based on in- depth interviews with those who were born around the Japanese occupation period and raised in Seoul experiencing radical social changes modern Korean history. The participants were mostly in their late sixties and very knowledgeable of 'traditional' foods of Seoul and the ways they were made and consumed. This interview data show the historicity of foods were used and understood differently in past and represented different understandings of, for instances, 'nature' and 'culture' of Seoulites. This study not only provides new approaches to food study but also identifies the common ground on which an interdisciplinary study of food between nutritionists and anthropologists can develop.

[Goshogi] which is held from 9th to 16th January, every year is the Buddhist service of praying for the soul of Shinran's (l173~1262) after death. It is the most majestic high-filling style and also unparalled in the annals of Japanese history in sacrificial offering. Shinran was horned in the Fujiwara's family. And not only he believed Prince Shodoku's belife but also retired to the mountain to enter the priesthood by it. Prince Shodoku built Horyu temple which is the typical temple of Nara ages. Buddism was transmitted from Korean peninsula, three countries of Silla, Bekje and Kokuryo effected on many field of Japnese culture during that ages. At the same time, Kasugadaisha and Danjanjinja of Shinto religion was built by Fujiwara Family. Both of them was Buddhist temple before. Throughout like these historical background, the facts what the religious services and the sacrificial offerings for Prince Shodoku, Wakamiyasai of Kasugas' and Kakitsusai of Danjanjinja must be influenced from Korean Peningula. So the dietary culture of the religious rites and traditional customs between two countries could be thought the relation with a narrow stream strait. But among them, in the size, color and shape, the cooking method and technique in the usage of rice powder and sugar, it is tops in value. The noteworthy points of the thought were as follows: 1. high-filling style of the sacrificial offerings what is mixed and harmonized with Buddhism, Confucious, Sharmanism, Toaism and Korean traditioal customs. 2. eating together of god and human. 3. the fusion of gods and Buddha.

The main purpose of this study was to observe the effect of school lunch program on dietary habits of elementary school children and their food preferences. A questionnaire survey was conducted on 785 children and their mother in ele-mentary school with and without school lunch program. The results of this study can be summarized as follows: 1. 91.1% of subjects were eating rice for breakfast menu and 12.2% of subjects were skipping breakfast every morning. 2. Most of the children preferred fruits, ddugboggi, ice cream, fritter, cookie, bread, beverage and hot dog for snacks. 3. Despite of its restrictive practice, the school lunch program proved to be contributory to the improvement of children's food intake habits, table manners, keeping social order, sanitary consiousness, gratitude for their parents. 4. Children preferred kimbap, bokumbap and hamburger for main dish, fish jelly soup, brown seaweed soup and bean-sprout soup for soup, animal food for side dish and frying saute for cooking methods. 5. Most of the children disliked crown daisy, green pepper, mushroom, green onion, onion, dropwort, soybean and carrot for their food materials.

This study was undertaken to investigate dietary status, food habits, and nutritional knowledge of university students majoring in judo (n=239) and to evaluate the effect of dietary behavior on their athletic activities. Mean daily dietary intakes (3,854.0 kcal) were similar to mean daily energy consumptions (3,975.5 kcal). Average daily intakes of most vitamins and minerals were higher than Korean Recommended Dietary Allowances except for the intake of vitamin A. Self-confidence on judo affected dietary behavior of the subjects: Subjects who had more self-confidence on judo showed more interest in good nutrition and concerned more about foods which could promote their athletic activities. Many side effects were manifested after sudden weight control for judo competition during school days. Therefore, it is suggested that good education on nutrition is necessary not only for athletic students, but also for coaches and trainers of the students. Ten weeks of education on nutrition significantly improved both food habits and nutritional knowledge of the subjects. Food habits were positively correlated with self-confidence on judo. Therefore, it is suggested that improvement of food habits through good education on nutrition would be helpful to improve athletic activities of the students.

This study was carried out to investigate the differences of the dietary behavior of the college students by the type of the residence, that is, home-living, dormitory-living, and self-cooking. The responses of 307 students to the questionaire were analyzed. The average meal frequency of the students was 2.4 times a day. Breakfast was skipped most frequently, especially in dormitory-living and self-cooking students compared to home-living ones. Forty-three percent of the students were found to eat breakfast less than twice a week. Such a poor eating habit was mainly due to insufficient time or idleness. When the quality of the meal was evaluated, dormitory-living and self-cooking students had worse scores than home-living ones. The formers had poor dietary habit in terms of balanced breakfast and food diversity of each meal compared to the latter. Fast foods and coffee were consumed more frequently by dormitory-living and self-cooking students than home-living ones. The main food they eat was rice. However, female dormitory-living students had a higher tendency to enjoy bread for breakfast and noodle for dinner compared to the other groups. Home-living and self-cooking students had snack more frequently than dormitory-living ones, and female than male. In terms of snack time, most of the respondents had snack between lunch and dinner or after dinner. The percentage of those who had snack after dinner was greater in dormitory-living and self-cooking students than home-living students. Results of the food preference test showed that their favorite dishes were fruit salad, Bulgogi, uncurdled Tofu stew, Kimbab, and boiled rice. We observed that dormitory-living and self-cooking students had more problems in their dietary behavior. Therefore, they need to learn how to manage their own meals. This study might be helpful to develop nutrition education materials for the dietary improvement of the college students.

This study estimated the status of dietary intake of 258 children from ages 3 to 6 living in Seoul and analyzed the correlation between the degree of children's nutrition awareness and dietary intake, to provide some basic informations on nutrition education program for their health promotion. Average height and weight of the children were 110.5 cm and 19.7 kg. And their body mass index was 16.2 and obesity index was 6.5%. Proportions of carbohydrate, protein and fat to the total calorie intakes were on the average 55.8%, 15.6% and 28.6%. Calorie intake proportion of breakfast, lunch, dinner and snack were 20.9%, 21.9%, 22.3% and 34.9%. In protein intake, proportion of animal and vegetable protein was 1.4, in fat intake pattern, P/M/S ratio was 1.2/1.2/1.0. As a consequence of analyzing the correlation between children's nutrition awareness and dietary intake, children of high awareness degree to the food value did not intake much calorie and carbohydrate, and did not choose cereals and starches, condensed fat food. As a result, dietary intake of pre-school children showed very good but partially showed a problem of over and under nutrition in quantity or in quality we hope that the result of this study could be helpful for the nutrition education program for the health and nutrition of the pre-school children.

In this survey, we investigated the way of thinking about meal management of housewives including the sincerity to meal preparation, the eating practices and cronic degenerative diseases related dietary behaviors, and studied the effects of above factors on the real food intakes. We also investigated the trends of health-foods and nutrient supplements usage. The results obtained from 506 housewives in Seoul were summarized as follows. Although our subjects prepared their meals habitually without special concern, they did not prefer the use of convenient foods. The food prefrence of housewivess who had more child and refered higher life status was similar with other family members. The dietary attitudes were good in large family, the higher income and the more child group. The highly educated group skipped breakfast more frequently. The mealmanagers with better education career and good living status considered for the restriction of salty foods, sweet foods, animal fats and pungent foods, and for the nutritionally balanced diet. The high income group showed great concerns about weight gain at meal times. The nutritional qualities expressed by the frequency of food group intakes were high in the better educated and living status groups, and their eating frequencies of animal protein foods and calcium sources were significantly high. Mealmanagers who had no job intaked vegetable oils through frying foods frequently. The use of health-foods and nutrient supplements was influenced by age, educational and economic level and self-estimated living status, but the trends in prevalence of both were not consistent. Health-foods were prefered by the groups of high educational career, affluent income and advanced living status, and low educational career, low income and low living status groups favored the nutrient supplements. The restrictive intake of animal fat and the use of health-food were positively correlated, which seemed that the subjects used health-foods as supplements in compensation for nutritional unbalance caused by the avoidance of animal protein foods.

무당벌레(Harmonia axyridis)의 중장 내에서 먹이 단백질이 소화되는 과정을 연구하기 위하여 진딧물과 생간의 AP를 모델 단백질로 이용하였다. 천역 먹이인 긴꼬리볼록진딧물(Megoura crassicauda)과 인공먹이인 닭의 생간은 각각 고유의 acid phosphatase(AP)를 가지고 있으며, 무당벌레의 중장 내부로 들어온 후에도 활성을 나타내었다. 무당벌레의 장에서 자체적으로 생성하여 중장 내부로 분비하는 AP는 관찰되지 않았다. 무당벌레의 단백질 소화력은 먹이의 종류에 따라 차이를 나타내는 경향을 보였다. 생간의 AP는 무당벌레 중장내에서 12시간이 지나면 거의 활성을 잃어 버리나 긴꼬리볼록 진딧물의 AP는 24시간이 경과하여도 강한 활성을 나타내었다.

Daily exposure of aflatoxin B₁ (AFB₁) was estimated in foods (rice, barley, soybean, peanut, soysauce, soybean paste) by ELISA (enzyme linked immunosorbent assay) using polyclonal antibody R_(101). Before ELISA, a simple extraction method was applied for the quantitation of AFB₁ in foods using chloroform which showed high recovery (70± 12%). AFB₁ levels in foods were 0.32 ng/ml (rice), 0.24 ng/ml (barley), 0.22 ng/ml (peanut), 0.30-0.78 ng/ml (soysauce), and 0.2 ng/ml (soybean paste). Based on food consumption, we estimated that Koreans were exposed to AFB₁ at the level of 1.86±0.46 ng/kg/day and liver cancer incidence attributed to AFB₁ exposure (assuming that AFB₁ as a single hepatocarcinogenic agent) might be calculated to be 13.1 per 100,000 population. Our data demonstrate that AFB₁ levels in foods were below the regulation of 10 ppb in foods and might not be the major risk factor for the high incidence of liver cancer in Korea.

This study was undertaken to investigate the dietary behavior and sugar intake of korean school children. The subject were 131 school lunch program children and 149 non school lunch program children lived in Soung Nam city. Sugar intake, food intake, dietary behavior and anthropometric measurement were studied through personal interview using 24-hour recall dietary data and records. Total daily energy and nutrient intake of children were higher than RDAs except for intake of Calcium and vitamin A. The nutrients intake of school lunch program children were significantly higher than that of non school lunch program children (p〈0.05). The range of daily sugar intake was 10 g to 220 g and the total daily sugar intake was 63.0±37.4 g. Sugar intake of school lunch program children (51.4±25.7 g) was significantly lower than non school lunch program children (73.1±42.9 g) (p〈0.0001). The more sugar intake increase more intake of Energy, Fat and Carbohydrate. The result of stepwise multiple regression analysis using the sugar intake of children as dependent variable, energy, vitamin B2, protein, niacin, calcium school lunch program, education of fathers are significant explanatory variables, explaining 44.8% of variation. Result of this study suggest that school lunch program is desirable for good dietary behavior and decreation of sugar intake of school children.

1. 식사패턴 (1) 일상식 승가의 식사첫수는 일일삼식(一日三食)의 규칙적인 식사로 대용식은 거의 없었고, 소수의 사찰에서는 흰죽, 과일, 미싯가루, 조과, 찜, 우유등을 사용하기도 하였으며, 병인식으로 칠일약(七日藥)이 아닌 주로 흰죽 종류가 이용되었다. 사찰에 늘 상비하고 있는 양념류는 간장, 된장, 깨소금, 참기름, 식용유등을 필수로 하였고, 제피가루, 고추가루, 산초, 인공조미료 등을 일부 상비하고 있었다. (2) 접대식 스님과 일반손님의 접대식으로는 반상(飯床)차림이 가장 일반적이었고, 그외에 다과, 떡, 국수등으로 접대하였으며, 대소 행사시 내객을 위한 음식으로는 비빔밥, 찰밥, 오곡밥, 약밥, 떡국, 콩국수등 단체급식하기 쉬운 음식이었다. (3) 행사식 사찰의 대소 행사식은 육류사용이 제한되는 외에는 대체로 일반세시식과 같았으며, 일반세속과 다른 점은 산채비빔밥과 음료로서 송차가 준비되는 것이었다. 불전공양식(佛前供養食)은 대부분이 오공양(五供養)으로 하였으며 제사음식은 밥, 탕국, 나물, 전, 떡, 과일, 과자등 일반 세속의 제사음식과 같이 하는 경우가 많았다. 2. 특별식 떡류는 찌는 떡, 치는 떡, 빚는 떡, 지지는 떡의 4종류중 사용빈도로서는 치는 떡이 가장 많았으며, 찌는 떡으로서는 팥시루떡이 가장 많이 이용되었다. 고물과 속으로 사용되는 부재료로서는 팥, 녹두, 콩이 많았으며, 쑥이 배합된 떡도 있었다. 조과류로서는 약과, 강정(산자), 다식, 정과, 양갱등으로 종류가 매우 다양하였다. 음청류로는 농후음료류, 엽차류, 냉음청류, 약이복식류와 유(乳) 및 유(乳)제품류로 분류하였고, 조과류와 함께 다양하게 사용되었으며, 솔잎차와 같은 약한 알콜성음료도 이용되어 여름철에는 약수에 간장이나 죽염을 타서 사찰에 오신 손님을 접대하기도 하였다. 3. 저장식품 승가의 저장식품으로는 장아찌류에는 산채가, 김치류에는 엽경채류가, 말림류에는 산채류가, 부각류에는 산채와 해조류가 많이 사용되었고, 묵말림과 같은 특이한 저장식품이 많이 사용되었다.

The purpose of this study is to investigate dietary pattern and health status related to food habit and degree of fatigue of evening college students. A sample of 476 evening college students in Chonbuk area were surveyed by questionaire examining their food habit, nutrient intakes, degree of fatigue and cornell Medical Index(CMI). In this study, the male and female students were classified into two groups, respectively, the first group is not having jobs and the second is having jobs. The results were summerized as follows: 1. Evaluation status of food habit score indicated that the subjects were included in Fair and Poor group generally. Food habit score of female was significantly higher than score of male. For female students, food habit score of job group was significantly higher than score of non-job group(p〈0.05). 2. Average intakes of calorie and protein were 1869.1 kcal and 68.3 g in male and 1612.4 kcal and 58.3 g in female. Other nutrients, such as vitamin B1(1.1 mg), vitamin B2(1.2 mg) and ascorbic acid(41.0 mg) in male, iron(13.5 mg), vitamin B2(1.1 mg) and ascorbic acid(46.5 mg) in female were lower than the korean RDA. 3. The means of degree of physical, mental, neurosensory and CMI scores were 3.1, 1.9, 1.5 and 4.7 in male and 4.0, 2.4, 2.4 and 7.1 in female, respectively. For female students, though significancy was found between job group and non-job group in physical, neurosensory fatigue and CMI score(p〈0.05, 0.01), but there were not significant differences in these score for male students. 4. There were significant positive correlation between three types of fatigue and CMI, whereas score of food habit was negative correlation for degree of physical, mental fatigue and CMI. The intakes of protein and vitamin B1 were significantly related to the mental, neurosensory fatigue and CMI.

This study was conducted to find out the successive habitual practice of dietary life and all the educational tasks for the purpose of activating with female college students in Korea and Japan. The reesults are as follows. Housewives in both countries prepare 「the same menu」 for dinner about 65%. 「The rate of domestic manufacturing of preservated food 」 is superior in Korea. 「Goch'ujang」 is made by the 92% of Koreans, 「Doenjang」 89%, 「Ganjang」 48%, 「Oiji」 44% and 「Kimchi」 40%. 「Umeboshi」 is made by the 65% of Japanese, 「Rakkyo-Zuke」 37%, 「Kajitsu-syu」 40%, and 「Miso」 27%. Two countries' common seasonings are 「Ganjang」, 「Salt」, 「Chemical condiment」, 「Sugar」, 「Pepper」, 「Doenjang」 and 「Vinegar」. Koreans use the traditional seasonings, and in addition flavoring vegetables and oil which is Korea's own characteristic. Japanese use western seasonings frequently besides traditional seasonings. 「Mother's representative food」 as home dish are conscentrated on each count's native food. 「Kimch'i lyu」 is made by the 42% of Koreans, 「Doenjangchigae」 39%, 「Dakgangjong」 31%, and 「Saongsonmaeuntang」 19%. 「Misoshiru」 is made by the 83% of Japanese, 「Nishime」 76% and 「Nikujaga」 38%. Korea has more diverse kinds of food. People eat out 「when they have special home events」, 「when they would like to do」, and 「when they are going out」, It means that to eat out is one of the daily dinning styles. Therefore, for those who are engaged in eating house business it is necessary to form their righteous view of evaluation. Koreans learn more various items of table manner than Japan, which are the symbols of dietary culture. 「Carriage」 and 「Eating politely」 are common items. The extent to which 「people practice table manner」 and to which 「people think of it as being worth practicing」 are high in Japan than Korea.

This study was carried out to investigate the succession patterns of dietary culture and to find out all the educational problems with female college students in both countries as the central figure. The results are as follows. The degree of knowledge acquisition about food of annual custom is 58% in Korea and 72% in Japan. What the rate of knowledge acquisition is high among both countries’ similar food of annual custom are 「Seolnal(Gantan)」, 「Sambok(Doyonohi)」, and 「Chuseok(Tsukimi)」. Cooking experience of festive food is 45% in Korea and 58% in Japan. Among both countries' common festive food what cooking experience is high in Korea are 「Seolnal」 and 「Chuseok」, which are over 97%. In Japan those are 「Gantan」 and 「Tsukimi」, which are over 80%. Regarding learning experience of festive food 「Seolnal」 and 「Gantan」 are beyond 80% and 「Chuseok」 is 88%. In Japan 「Tsukimi」 is 71% and 「Omisoka」 is 85%. The learning sources of food of annual custom are parents and schools in common, and Korea has another learning sources, mass communication. Festive food that is cooked shows much similarity between two countries, but each country has originality. As common food of annual custom 「Seolnal」 has nine kinds of food, 「Sambok」 has three kinds, and 「Chuseok」 has five kinds in Korea In Japan 「Gantan」 has fourteen kinds of food, 「Doyonohi」 has three kinds, and 「Tsukimi」 has five kinds. The successive consciousness about food of annual custom is concentrated on a specific food in Korea. And Japanese consciousness is shown as an expansion-type on diverse food. Korean successive consciousness is 69.4% and Japanese consciousness is 82%. The higher the rate of knowledge acquisition, cooking experience, and learning experience are in both countries, the higher successive consciousness is. So we must note for the importance of home and school’s education.

Effects of a short-period nutrition education program on the dietary behavior and the dietary intake were investigated in sixty nine healthy female college students. Questionnaires for general health information, character type, dietary behavior and dietary intake were answered by the subjects. All the subjects were participated in the nutrition education program which was carried out twice during the study. Subjects were divided into three groups according to their adiposity indices (AI), which are low AI (33 subjects), normal AI (31), and high AI (5). In the normal and the high AI group, the nutrition education program appeared to influence the dietary behaviors of the subjects significantly. However the program did not significantly influence the dietary intake of three groups, except PUFA ratio. It appears that a longer-period nutrition education program is required for influencing both the dietary behavior and the dietary intake of the subjects.

An individual's eating behavior reflects not only the eating habits of past but also the type of them which characterize the next generation's. A great difference had been observed between western and oriental food lifestyle. By the frequent contacts with each other, however, current oriental food lifestyle is apt to be much westernized. But the food culture of Chosun tribe in Yenbeun, in spite of natural, local, cultural and social demographical factor of change, has been almost preserved in basic convention for 140 years. It can be observed in choice, acceptance and fixation of food that the management of traditional food and eating behavior has been subtained preserving their unique tradition in Chosun tribe.

담산신사(談山神社)의 전신(前身)은 한반도로부터 일본으로 불교(佛敎)전래 이후 불교문화(佛敎文化)가 번성하던 7세기에 건립된 묘악사(妙樂寺)이다. 근세(近世)에 들어와서 국가적인 폐불훼석(?佛毁?)으로 신사(神社)로 바뀌었으므로 고대(古代)로부터의 1200년간 절의 불공(佛供)양식이 그대로 답습되어 전승되어 왔다. 신찬(神饌)이라고 하나 실제로는 고대불교문화(古代佛敎文化)의 원형이라고 볼 수 있다. 문화의 교류가 빈번했던 한국고대의 식문화를 연구하는데 참고가 되리라 본다. 1) 고배(高排) 음식의 형태는 본신사(本神社)와 동시대(同時代) 동계통(同系統)의 춘일대사(春日大社)나 법륭사(法隆寺) 등 고대(古代)의 절이나 신사(神社)에 남아 있어서 현존하는 한국 고배차림과 상통하는 점을 뚜렷이 볼 수 있다. 단지 일본은 현재로는 사자(死者)나 신(神)에게 대한 제사에만 남아 있다는 점이 한국은 경사스런 행사에도 널리 쓰여지고 있다는 것이 차이점이다. 또 한가지는 본신사(本神社)의 고배형태가 단순한 원주형(圓柱型)에서상부가 지붕 같이 넓어지는 형태로 변형된 것이다. 그리고 한반도의 고배음식은 실제로 행사가 끝나면 나누어 먹을 수 있는 음식인데 비해 「백미어식(百味御食)」은 형태만을 화려하게 만든 상징적인 것이다. 이는 시대의 흐름에 따라 외관상의 모양만을 만든 것이라 보고 신인공식(神人供食)의 사상으로 볼 때 고대(古代)에는 먹을 수 있는 음식이였을 것이다. 현재 한국의 고배음식은 원래 불교, 도교, 유교, 샤마니즘 등의 복합적인 영향으로 형성된 것으로 보아 인도와 중국에 근원을 두어야 할 것이다. 뒷바침이 될만한 것이 없어서 앞으로 뿌리와 유래 그리고 변천과정 등을 조사해야 할 것이다. 2) 고배음식 위의 장식은 고추나 꽈리 등의 열매를 죽곶(竹串)(대나무 꽂이)에 꽂아서 더욱 화려하게 만든 점이 특징이다. 이는 이조(李朝)시대 궁중연회행사에서 고배음식에 상화(床花)로 꽂는데 까지의 발전과정에서 극히 시초단계의 형태로 본다. 생열매나 꽃이 보였고 다음이 떡으로 새나 꽃모양을 만들어 장식했고(사진 10) 그 다음이 계절과 관계없이 실크나 종이로 조화(造花)를 만들어 화려하게 장식했다. 3) 화도(和稻)의 문양(紋樣)은 매년 다르나 만형(卍型)은 필히 포함시키고 나머지는 다양한 종류중에서 선택한 것으로 보아 문양이 고대로부터 다양하게 발전했었음을 알 수 있고 만(卍)자를 필히 넣는 것은 본신사(本神社)가 절이였고 절형식의 영향을 크게 받고 있음을 증명해 준다. 4) 황도(荒稻) 본(本) 제사에서는 현재의 벼보다 대가 수십센치나 긴 흑(黑), 백(白), 적(赤)등 3종류의 고대미(古代米)를 쓰고 있다. 적미(赤米)와 흑미(黑米)는 현미(玄米)의 일종으로서 품종(品種)과 계통(系統)에 따라서 종피(種皮)의 색이 적색계(赤色系)는 적미(赤米), 흑자색(黑紫色)인 것을 흑미(黑米)로 칭하여 사용했다. 백미(白米)는 현재의 도정된 쌀이라고 본다. 이도 원래는 대가 긴 고대미(古代米)였다. 춘일대사(春日大社) 제사에도 흑미반(黑米飯)이 나오는 것으로 보아 현재의 개량된 쌀이 되기 이전의 형태는 물론 최초에는 현미를 식용했던 점을 알 수 있다. 무엇보다 술이 달린 벼의 대를 그대로 장식한 것이 특이하다. 이는 쌀을 귀중한 식량으로 꼽았던 것으로 본다. 5) 과실어공(果實御供)의 과일은 각종 야생열매라고 보는 것이 타당하다. 현재 우리가 식용하지 않는 과일, 채소, 구근류가 보인다. 고대식용(古代食用)식물의 재연구조사가 필요하다. 6) 고대(古代)제사나 현재 고배음식에서 보이는 오색(五色)은 오행설(五行說)에 근거를 두나 고대(古代) 신앙부터 다수의 종교의 부합적인 사상에 의하여 형성된 것으로 본다.

The purpose of this study is to investigate the socio-economics status and the dietary behaviors of college students in Pusan. This survey was carried out through questionnaries and the subjects were 244 men and 229 women students of 7 universities in Pusan. The results of this study can be summarized as follow: 1. 54.1% of men and 43.5% of women were having breakfast regularly, while 43.9% of men and 30.1% of women were having dinner regularly. 2. Mean score of the eating behavior was 3.29 in men and 3.21 in women, and of the concern on food and nutrition was 8.46 in men and 9.98 in women. 3. Eating behavior had significantly high relationship with concern on food and nutrition but had a little relation with valuation on food and nutrition. 4. Variation in valuation and concern on food and nutrition or in eating behavior were negatively related with smoking and drinking. A considerable correlationship between smoking and drinking was found.