The objective of this study was to access the effects of sensory and physical properties of Beandaeduk on 7 different combination methods (three were combined with mung bean and different proportions of water; four were combined with mung bean and various cereals with constant water), and 3 storage periods (0, 1 and 3 weeks at -18℃). This experiment was consisted of sensory evaluation I (appearance, texture, taste, flavor and overall preference), II (color, moisture, volume, hardness, elasticity, viscosity and ratio materials, off-flavor and oder) and physical analysis of each sample, and questionaire survey of Beandaeduk. In sensory evaluation I except flavor, significant differences (p〈0.05) were found among different combination methods of sample. Also significant differences (p〈0.05) were found in sample for storage periods, except appearance. In sensory evaluation II, only moisture and oder of samples were significantly different (p〈0.05) for storage periods, and there were significant differences (p〈0.05) in samples among different combination methods, except elasicity. Stepwise regression for storage periods in sensory I showed that texture and taste were important factors in overall preference of sample. In the questionaire survey, preference and adding materials of Beandaeduk were different according to province. Half of respondents preferred to get instant Beandaeduk and instant mung bean powder.

A secondary survey was conducted of 503 customers, to investigate eating out behaviours at five fast food restaurants of Youido apartment compound in Seoul, in April of 1988. The results are summarized as follows: The majority, 84% of customers, were aged 14 to 30, consisting of junior and senior high school children, college students and company employees. In contrast to the previous survey of 1986, in which no elderly customers were found, a small number of elderly customers were observed in this study. The reasons given by customers for patronizing fast food restaurants were the following, from most to least frequent: 'convenient', 'allows for companionship', 'the pleasant place to eat', 'dining equipment and tableware are hygienic', 'to be able to stay as long as I want', and 'foods rapidly served'. Only 24.2% of the customers purchased the fast foods for a full meal, 38.3% purchased the foods for snacking, and others purchased ice cream only or drink only. The majority of the customers ate the purchased foods at the fast food restaurants. However, a limited number of female customers preferred to take the packed fast foods to their homes. Taste preference was a major factor in food selection from available menu items, among the younger customers; whereas customers over 30 years old were concerned with nutritive balance. Fried chicken, pizza, rolled rice with laver, ice cream, and juice were high on the list of liked foods; in contrast, lower preference was for fish burger, doughnut, spaghetti, Chajang noodles and chili beans. The survey discovered that the preference for fried chicken, pizza, and salad had increased compared to the previous survey of 1986. Preference by food nationality was highest for Korean food, then Western food, Chinese food, and Japanese food, in that order. Customers offered suggestions for better fast food service, such as lowering the price; greater variety in the menu; developing fast foods from the traditional Korean foods; and increasing the proportion of vegetables and fruits on the fast food menu. The customers, in particular, emphasized a need for the development of Korean traditional beverage of malt drink and persimmon punch, as well as mungbean pan cakes and sweet- spicy rice noodles (docbokki), as fast foods.

While ruling Chosun, with a view to making Chosun the primary supplier of food, Japan made the peasantry of Chosun go to ruin by leaving land from them through land enterprises, and the projects of increasing rice production. At the same time, Japan formed the higher classes comprising pro-Japanese capitalists, landlords and intellectuals, and protected them in order to carry out her colonial policies. Naturally there came into being a great gulf between the minority of high society and the majority of the poor in Chosun. As there was a great difference in food life between the two, I'm going to examine the literature of those days to grasp exactly the condition of their food intake. As for the staple food, out of thirteen provinces in Chosun, 13% lived on only rice and 27% on other minor cereals with no rice. As for the subsidiary food, about thirty percents did not take any animal protein. The examination of intake of nutrition by classes shows that the higher and middle classes took the necessary amount of calorie and protein and that the component ratio of calorie was comparatively properly distributed. The lower classes are defined as those whose monthly income was less than 100 won and the peasantry in general. And again the peasantry are classified into three-high, middle and low-according to their farming conditions. The tenant farmers in Kyeongguido and the peasants of Darli community took enough amount of calorie and protein, but much smaller amount of animal protein. Fire-field farmers led not less miserable food intake than the extremely poor peasants. They seldom lived on rice. Potatoes, oats and millets were their staple food. Lastly, Engel's coefficient for the Tomack-min (the residents in mud huts) who were among the three extremely poor classes, was 73.3%, which was much higher than that of the lower classes in then Japan. Rationed rice and barley were their staple food but the rationed amount was not sufficient to satisfy needs of physical labor. In conclusion, during the period of Japanese ruling of Chosun, the minority of higher and middle classes in Chosun generally took sufficient amount of nutrient, while the status of food intake with poor peasants, fire-field farmers and Tomack-min was extremely miserable.

How did the Korean religious culture which was consisted of three different religions- Shamanism, Buddhism, Confucianism- be combined and transformed? The author focused the mixture and transformation of the procedure of sacrificial rite and the arrangement of sacrificial food in each religion. In this thesis, the author studied first, the conception in sacrificial rite, second, the procedure of sacrificial rite, third, the items of sacrificial rite food according to each period. In consequence of the research each religion had lost its uniqueness and became mixed to each other and settled down in Korean culture.

It is aimed to survey the housewive's interest and understanding on the Korean traditional dishes in relation to the importance and the significance of those dishes in the Korean traditional folk ceremony. Questionnaires were distributed to and answered by 667 housewives ranging from the the mother of kindergarden children to the mother of seniors in the university. Some of the significant findings and speculations derived from the analysis of data are summarized as follows: 1. About 90% of subjects have taken the knowledge on cooking the traditional dishes from their mothers and their grandmothers. And they have had many opportunities to known about traditional dishes through the home life education. 2. The kinds of the Korean traditional dishes which are used often at the folk ceremony are Tto k(Korean rice cake), Shikhae (fermented rice fruits punch), Sujong Kwa (persimmon fruits punch), Whachae(flower, fruits punch) etc. 3. About two thirds of the subjects have a little knowledge about Korean traditional special menu for the Korean folk ceremony, however, most of them observe New York's Day, Chusuk (The Korean Tranks giving Day), Dongji (The winter solstice), and Deborum (The 15th of the January on lunar Calender). 4. About 74% of the subjects use Korean traditional foods when they have Korean traditional folk ceremony. But there is a tendency to use nontraditional dishes among young housewives. 5. More than 73% of the housewives agree to the idea that Korean traditional dishes have to be succeeded and developed. 6. Most of the housewives think the Korean traditional folk ceremony is important and they are willing to make Korean traditional foods on the occasions, but they also think the ceremony must be rather simplified.

A food life style itself is substrative relations with culture, and is concerned with our daily life. Especially a food taboo comes from the intelligence which resulted from an ancestor's life experience. Accordingly, we can say a food taboo began with human appearance, settled in convention of folklore society, and forms it's own boundary todays. Since a practice of a food taboo is combinded firmly with various sociological factors such as religion, custom, and so on, it is very hard to change, even though the belife of a food taboo is not true. According to the result, first, significant factors effecting on a practice of a food taboo was a level of age, a level of education, religion, family pattern, behavior of subject and her mother for food life management, education of subject and her mother, and religion of subject and her mother. Second, in analysis of factors according to classification of food taboo a practice of a food taboo which classified to food of animal, food of plant and the other food showed significant differences, comparing religion of subject with her mother. Third, a result examined practice frequency and review of science, non science indicated that foods such as Egg of Globefish, Lettuce, Coffee, Persimmon, dried Persimmon, Soybean and Sugar are tabooed on the basis of science, and foods such as Vinegary food, Thieved food, Soup of Tangle and Dogmeat tabooed on the basis of non science. But in the case of Puja, it's basis of science is not identified. These food taboos are tabooed by more then 50% of subjects including who answerd 'there is some case to practice it' Therefore, we should continue analysis of science for the reason of a food taboo, at the same time, provide the origin and try to have a rational food life.

The sacrificial rite has its origin in the old China's primitive folkways faith based upon animism (B.C. 25c). From the animistic faith, Confucianism made its appearance in B.C. 551. Inevitably, the procedure of Confucian sacrificial rite was developed on the basis of the preceding primitive faith. In Korean culture, the god of Chinese Confucianism introduced to Korea in A.D. 108 was mixed properly with that of Buddhism imported in A.D. 372. Traditionally, Korean primitive religion (from B.C. 10c to B.C. 2c) was the sacrificial rite practiced by 'shaman.' The 'shaman' who was able to utilize ecstasy for the good of community was gods itself, and naturally the main form of the sacrificial rite was an exorcism with a sacrificial offering (food). After Korean primitive religion had been grafted to Buddhism and Confucianism, the character of Korean culture had to become compound. The most essential conception in sacrificial rite is a discrimination of a ghost, one is the evil spirit and the other is the good spirit. According to this conception, the good spirit is a spirit which ascended to heaven, in contrast, the evil spirit is a one which did not ascend to heaven and dispersed into this world. The sacrificial rite is a method to help the evil spirit ascend to heaven or to prevent harms from it. The mode of sacrificial rite especially the dead ancestor worship was transmitted from generation to generation as a purpose of the wealth and honors of descendants. Descendants believed that the evil spirit would not harm them only after receiving sufficient food and the right sacrifice. As a result, the sacrificial rite food was the sign of filial piety and a compensation for the evil spirit. How did the Korean religious culture which was consisted of three different religions-Shamanism, Buddhism. Confucianism-be combined and transformed? The author focused the mixture and transformation of the procedure of sacrificial rite and the arrangement of sacrificial food in each religion. In this thesis, the author studied first, the conception in sacrificial rite, second, the items of sacrificial rite food according to each period. In consequence of the research, each religion had lost its uniqueness and became mixed to each other and settle down in Korean culture.

The Main objective of this study is to find consumer attitude toward the Sanitary Regulation of Foods. In view of consumerism, this result will be used in re-regulating the law. Among the Sanitary Regulation of Foods, this study focuses on the Standard of prepackaged Food Labelling, because it is related both with the advertising from the food manufacturer's point of view and with the perception about the food itself from the consumer's point of view. After reviewing the previous studies and related provisions about the Standard of Prepackaged food Labelling, and compare other sanitary regulation of foods in developed countries (U.S.A. and Japan), basic research framework was derived. The research framework focuses on the user perception about the validity of provisions about the Standard of Prepackaged Food Labelling, and on the existance of exaggeration in food advertising using prepackaged foods. Data were collected through questionaires from the sample covering 374 food customers. The data were analyzed by frequency test and the important findings of this study are as follows. Most food consumers consider such provisions as date of manufacturing, circulation time limit, cautions for food handling, price, and manufacturer as important factors in buying food products. Among these factors, the date of manufacturing and circulation time limit are most critical factors, and must be labelled correctly on the prepackaged food cover. But other provisions which do not affect on consumer's buying decision (e.g. business admission number, self standard number) need not be labelled. From this study, we can conclude that the provisions about the standard of prepackaged Food Labelling currently used must be devided into two parts. One is 'mandatory provisions' which must be obeyed by all food manufacturets, and the other is 'autonomous provisions' which need not be obeyed by all food manufacturers. And mandatory provisions need to be regylated more strongly than now.

서울시(市)의 역삼동 강남역 부근, 잠원동, 남대문시장(南大門市場) 등 세군데서 영업(營業)하는 포장마차(布張馬車)를 대상(對象)으로하여 1987년(年) 6월(月) 25일부(日)터 1987년(年) 8월(月) 25일(日)까지 영업(營業) 및 위생(衛生)과 고객(顧客)에 관한 실태(實態)를 조사(調査)한 결과(結果)는 아래와 같다. 포장마차(布張馬車)는 주로 30~40대(代) 여자(女子)가 종사(從事)하는 경우가 많았으며 1~2명(名)이 영업(營業)하는 형태(型態)가 가장 많았다. 포장마차영업자(布張馬車營業者)는 3년(年) 이상(以上) 한 사람이 거의 60%였으며 가장 큰 문제점은 자녀(子女)의 교육(敎育)문제, 단속(團束), 수면불족(睡眠不足)으로 들었고, 영업(營業)에 종사(從事)하는 만족도(滿足度)는 저조(低調)하였다. 포장마차(布張馬車)의 영업실태(營業實態)를 보면 식품재료(食品材料)의 구입(購入)은 소매시장(小賣市場)에서 직접 구입하였고, 팔다남은 재료(材料)는 보관후 다시 사용하는 경우가 많았다. 포장마차(布張馬車)에서 판매(販賣)하는 음식은 주류 및 안주와 간식이 주종이었는데, 각 지역(地域)에서 10위(位)안에 드는 음식은 소주와 김밥이었고, 대체로 구이형태의 음식이 많았으며 실내형(室內型)은 주류 및 안주형이 많았고 이동형(移動型)은 간식을 많이 팔고 있었다. 포장마차(布張馬車)의 총 영업시간(營業時間)은 오후 2시경~밤 0시까지 약 10시간(時間) 정도였고 1일(日) 매상액(賣上額)은 이동형(移動型)은 2-3만원, 실내형(室內型)은 4-5만원 정도였고 포장마차(布張馬車)의 약 60% 정도가 자리세를 물고 있었다. 포장마차(布張馬車)의 시설면에서 연료는 주로 연탄을 사용했고, 조명은 전기 혹은 밧데리를 사용했으며 상수도시설은 실내형(室內型)일 경우만 갖추고 있었고 이동형(移動型)은 급수 및 배수가 어려워 위생상태(衛生狀態)가 염려되었다. 위생상태(衛生狀態)는 부합리적(不合理的)인 플라스틱제품의 식기(食器)의 사용, 급수·배수의 어려움, 비위생적(非衛生的)인 세척방법, 재료(材料)의 비위생적(非衛生的) 보관방법, 먹다남은 음식의 재사용 등 포장마차(布張馬車)의 위생실태(衛生實態)는 개선(改善)되어야 할 점이 많이 나타났다. 포장마차(布張馬車)를 주로 찾는 고객(顧客)은 20~40대(代)의 남자(男子)로 직장인(職場人)과 대학생(大學生)이 많았으며 위치에 따라 이용하는 고객(顧客)의 부류가 조금씩 달랐으며 포장마차(布張馬車)를 찾는 동기(動機)는 부담없고 자유(自由)스러운 분위기 때문에 찾는 경우가 많았다.

This study was surveyed the preference for the regional food and food choices according to Region, Age, Sex. The subjects were 943 residing in Seoul and Cheon Nam region. The summarized result are as follows; The survey about the preference for the regional food showed that subjects in Cheon Nam has higher preference for the Cheon Nam food and subjects in Seoul for the Seoul food respectively. The most subjects marked very high preference scores about familiar food. The preference for the regional food and food choices were effected by main growth region. Subjects brought up in Cheon Nam like Cheon Nam food especially fresh raw fishes(WHOI) and fermented fishes(CHOT GAL) more than those brought up in Seoul, although both of them reside in Seoul now. But they were brought up in Cheon Nam, subjects residing in Cheon Nam or Seoul now showed no difference in preference for Cheon Nam food. Subjects in Cheon Nam showed higher preperence for fresh raw fishes(WHOI), fermented fishes(CHOT GAL), especially in older men.

국내 도시락 공장을 조사 분석하여 대량생산에 적합토록 그 문제점을 보완 개선했다. 특히 식품위생법과 건축법상의 공장허가 사항을 고려해서 3가지 면적별로 모델 도시락 공장을 설계하였다. 작업장은 하나의 개방공간에 배치된 기기류를 오염지역, 준청결지역, 청결지역으로 나누어 작업중의 2차오염 문제를 배제시켰고, 기기류는 밥급속냉각기, 냉장고 겸 냉각기를 설치하여 위생안전성을 부여했으며, 청결실에 멸균(집진)기를 설치하여 완제품의 초기 미생물 농도를 줄이고 2차오염 요인을 제거함으로써 위생적인 도시락 생산유통이 가능한 도시락 생산공장을 설계하였다.

The purpose of this study was to investigate preferences of foreign athletes staying in the Athletic Village for '86 Asian Olympic Games for Korean traditional foods as served in the restaurant. A survey was conducted to 762 foreign athletes that selected Korean traditional foods in Athletic Village restaurants, from September 16 to 24, 1986. Most people preferred Korean traditional foods for its taste. Yachae Bokkum (Sauted Vegetable), Jonbok Juk (Rice Porridge of Abalone), Kimchi, Usol Chim (Tongue Stew), Dak Juk (Rice Porridge of Chicken) were preferred by most foreign athletes. Chongpo Muk (Mung Bean Starch Jelly), Toran Guk (Taro Soup) were not preferred. They proposed improvement of salty, hot and strong spicy taste in Korean traditional foods.

The results obtained by survey on 599 respondents of different age groups for preference of 84 prepared foods were subjected to statistical principal component analysis, factor analysis, analysis of variance, scheffe verification, and discriminant analysis so as to find a structure of preference for foods. The results may be summarized as follows: 1. The results of the factor analysis indicate that 84 prepared food items may be classified into 3 groups and that by knowing an indvidual's preference to one prepared food, one can presume his preference to the others in the same group without carrying out actual test. 2. The results from an analysis of variance showed that most of primary school children extremely liked snacks, seniors liked Korean cooking, primary school children and collegians had weaknesses for western cookings while kindergarden children and adults over 50 years old disliked them.

Among the 160 documentes on Food menu in the Royal palace of Chosun Dynasty, 137 are cherished by the Academy of Korean study (old Chang Su Gack) and 23 by privates. We can find the other 2 documentes in biliography but they do not exist now. Most of them were written in Korean in the period between 1863 and 1937. Through them, we can learn how to set a meal table for people who served on wedding feast, the birth of Royal family and the national events, and several small feasts and ancestrial rites of Royal palace. And the food menu in them are based on Korean food.