이 논문은 루이자 메이 올코트의『작은 아씨들』에 드러난 음식과 식탁 교제에 관한 장면들을 기독교의 관점에서 분석하고자 하였다.『작은 아씨들』에 드러나는 식사 장면은 루이자 메이 올코트에게 지대한 영향을 준 기독교의 나눔 정신과 프루트랜드 공동체의 경험이 녹아들어 있다. 올코트 가족이 참여했던 프루트랜드는 다른 생명에게 고통을 준 음식을 식탁에 올리지 않는다는 원칙으로 빵과 야채의 소박한 식사를 주식으로 허용하였고, 올코트 가의 정신적 지주가 되었던 기독교는 가난한 이웃과 음식을 나누는 헌신과 배려의 식탁으로 이들을 이끌었다. 타인의 생명을 소중히 여기며 이웃을 보살피는『작은 아씨들』의 마치 가족은 자신들의 식탁을 가난한 이웃을 위해 기꺼이 내어주고, 타인의 눈에 그럴듯하게 보일 겉치레의 식탁이 아닌 자신들의 사정에 맞는 식탁을 차리는 것이 행복을 가져다주는 것임을 깨닫는다. 기독교적 실용주의를 실천한 올코트 가족의 부엌은 검소함과 헌신으로 공동체의 생명력을 양육한다.

The objective of this study was to review and evaluate the growing subject of food tourism research, and thus identify the trend of food tourism research. Using a Text mining technique, this paper discovered the trends of the literature on food tourism that was published from 2004 to 2018. The study reviewed 201 articles that include the words ‘food’ and ‘tourism’ in their abstracts in the KCI database. The Wordscloud analysis results presented that the research subjects were predominantly ‘Festival’, ‘Region’, ‘Culture’, ‘Tourist’, but there was a slight difference in frequency according to the time period. Based on the main path analysis, we extracted the meaningful paths between the cited references published domestically, resulting in a total of 12 networks from 2004 to 2018. The Text network analysis indicated that the words with high centrality showed similarities and differences in the food tourism literature according to the time period, displaying them in a sociogram, a visualization tool. This study has implications that it offers a new perspective of comprehending the overall flow of relevant research.

In this study, a survey was conducted among university students (119 men and 134 women) in Chungbuk province using questionnaires to investigate the variables and eating patterns related to the use of food delivery apps. A survey was conducted from March 22, 2019 to April 3, 2019. Of the total respondents, 77.2% reported that they had ordered food at least once using food delivery apps on smartphones. Further, 63.3% of the total subjects had ordered food delivery through smartphone apps once or twice a month, and the most preferred cuisine for food delivery was fast food, followed by Bunsik (Korean street food/snack), western food, and Chinese food. The average satisfaction scorefor food delivery apps was 3.8 points, and the satisfaction score was the highest with the convenient ordering process (4.0), followed by good taste (3.9) and good portion (3.8). The subjects who used smartphone food delivery apps three times or more a month showed a significantly higher frequency of instant food intake (p=0.0132), dining out (p=0.0282), and late-night eating (p=0.0047) than the subjects who ordered food using delivery apps less than three times a month. In conclusion, these study results may be applied as baseline data for dietary education among university students.

This study examined the document Shaemirok, which recorded the daily lives of people from Jangsoo (長水), Junrado to Pyeongang (平康), Gangwondo, from 1591 to 1601. This book represents the mid Josun dynasty Noble Lineage's diary together with Muk-Jae (默齋日記). This study analyzed the Shaemirok of Noble lineage’s seasonal food and traditional Korean food through the lens of the Shaemirok. The Shaemirok recorded that Josun people practiced the Julsa (節祀) and Julshik (節食) during the spring, as follows: Sakil (中和節) five times on February 1, Dapchungil (Samjiknal) six times on March 3, Hanshikil five times on March 8, and Deungsuk (Chopile) three times on April 8. Samjiknal on March 3, which is mentioned six times, is the spring Julsa and Julshik that show up most frequently within the Shaemirok’s records. The Shaemirok recorded that Josun people, practiced the Julsa and Julshik during the summer, as follows: Danyang (Danoh) eight times on May 5 Youdoojul six times on June 15, Chilsuk five times on July 7, and Bakjoong five times on July 15. Dangohjul on May 5, which is mentioned eight times, is the summer Julsa and Julshik that show up most frequently within the Shaemirok’s records. The Shaemirok’s author recorded Julsa and Julshik practiced in the autumn eight times annually. Joongangjul, which is mentioned six times, is the autumn Julsa and Julshik that show up most frequently within the Shaemirok’s records. Shaemirok recorded that Josun people practiced the Julsa and Julshik during the winter, as follows: Dongji during November, Sul on January 1, and Daebohrum on January 15 Dongji and Sul, Daebohrum are mentioned eight and seven times, respectively, in the Shaemirok. The people of the Four Main Families of the mid-period Josun practiced more Julsa and Julshik in the winter than in any other season. The Josun people stored the most food during winter, thus had the highest abundance of food. This seasonal factor explains Dongji and Sul, Daebohrum’s unusual frequency with which they were celebrated.

This study investigated the effect of offering eco-friendly fashion items on consumers’ perceived image of stores and their intention to purchase food in a hybrid cafe setting. The data were collected using an online survey of 465 adults aged 20 to 49 years. In order to compare ‘a general cafe’ where only food is sold and ‘a hybrid cafe’ which offers eco-friendly fashion items as well as food, we developed two store types (general×hybrid) with two store designs (modern×eco-friendly) as stimuli, resulting in four scenarios. The results indicated that offering eco-friendly fashion items at a cafe did not significantly affect consumers’ perceived eco-friendly image of the store. Further, this negatively affected consumers’ perceived healthy and tasty images of the store and intention to purchase food. Such negative effects on the healthy and tasty images of the store increased in the store with a modern design. In conclusion, offering eco-friendly fashion items at cafes may not contribute to enhancing the stores’ images or sales.

This study investigated the Sachanbalgi, which record the royal feasts given by the royal family of the Joseon Dynasty of Korea. These records are contained within the Gungjung Balgi, which recorded the types and quantity of items used in royal court ceremonies. The Eumsikbalgi is the general name for the records of food found within this document. Using these Eumsikbalgi, and in particular the Sachanbalgi, this study investigated the food eaten and bestowed by the Joseon royal family. The Sachanbalgi describes four categories or occasions of feasts: royal birthdays, childbirth, royal weddings, and funerals. These records allow us to reconstruct who the attendees were and what the table settings and food were for instances not directly indicated in oral records, books, or other documents. The food at these Sachan (feasts) was diverse, being related to the specific event, and its contents varied based on the position of the person who was receiving the food. Usually, Bab (rice) was not found at a Sachanbalgi, and only on two occasions were meals with Bab observed. Specifically, it was served with Gwaktang (seaweed soup) at a childbirth feast. There were seven kinds of soups and stews that appeared in the Sachanbalgi: Gwaktang, Yeonpo (octopus soup), Japtang (mixed food stew), Chogyetang (chilled chicken soup), Sinseonro (royal hot pot), and Yukjang (beef and soybean paste). Nureumjeok (grilled brochette) and Saengchijeok (pheasant), and Ganjeonyueo (pan-fried cow liver fillet) and Saengseonjeonyueo (pan-fried fish fillet) were eaten. Yangjeonyueo, Haejeon, Tigakjeon (pan-fried kelp) and other dishes, known and unknown, were also recorded. Boiled meat slices appeared at high frequency (40 times) in the records; likewise, 22 kinds of rice cake and traditional sweets were frequently served at feasts. Five kinds of non-alcoholic beverages were provided. Seasonal fruits and nuts, such as fresh pear or fresh chestnut, are thought to have been served following the event. In addition, a variety of dishes including salted dry fish, boiled dish, kimchi, fruit preserved in honey, seasoned vegetables, mustard seeds, fish, porridge, fillet, steamed dishes, stir-fried dishes, vegetable wraps, fruit preserved in sugar, and jellied foods were given to guests, and noodles appear 16 times in the records. Courtiers were given Banhap, Tanghap, Myeonhap, wooden bowls, or lunchboxes. The types of food provided at royal events tracked the season. In addition, considering that for feasts food of the royal household was set out for receptions of guests, cooking instructions for the food in the lunchbox-type feasts followed the cooking instructions used in the royal kitchen at the given time. Previous studies on royal cuisine have dealt mostly with the Jineosang presented to the king, but in the Sachanbalgi, the food given by the royal family to its relatives, retainers, and attendants is recorded. The study of this document is important because it extends the knowledge regarding the food of the royal families of the Joseon Dynasty. The analysis of Sachanbalgi and the results of empirical research conducted to reconstruct the precise nature of that food will improve modern knowledge of royal cuisine.

This study investigates the Gabo Jaedong Jemuljeongnyechaek, which is the recording of the darye executed over a period of a year in 1834 (34th year of reign by King Sunjo) in the latter part of the Joseon Dynasty, two years after the death of Princess Bokon, the 2nd daughter of King Sunjo. Accordingly, we examined the types of darye (tea ceremonies) and the characteristics of the composition of foods at ancestral rites of the royal families of Joseon. Moreover, we also analyzed the cooking methods and characteristics of food terminologies used in the darye. This includes 39 categories of food and ingredients used for tea ceremonies held for one year, on behalf of the deceased Princess Bokon in 1834. The darye for the monthly national holiday was held along with the darye on the 1st and the 15th day of every month. The darye for rising up and the birthday darye were held on May 12th and October 26th of the lunar calendar, being the anniversaries of the death and the birth of Princess Bokon, respectively. The birthday darye and the darye for New Year’s Day, Hansik (105thday after winter solstice), Dano (5th day of the 5th month of the lunar calendar), and Thanksgiving “Chuseok” were held in the palace and at the burial site of the Princess. During the darye for rising up in May and the Thanksgiving darye at the burial site in August, rituals offering meals to the deceased were also performed. The birthday darye at the burial site of Princess Bokon featured the most extensive range of foods offered, with a total of 33 dishes. Foods ranging 13~25 dishes were offered at the national holiday darye, while the darye on the 1st and the 15th of the month included 9~11 food preparations, making them more simplified with respect to the composition of foods offered at the ceremony, in comparison to the national holiday darye. The dishes were composed of ddeok, jogwa, silgea, hwachae, foods such as tang, jeok, jjim, hoe, and sikhae, and grain-based foods such as myeon, mandu, and juk. Foods offered at the burial site darye included 12~13 dishes comprising ban, tang, jochi, namul, chimchae, and jang. Meals offered at the darye had a composition similar to that of the daily royal table (sura). Darye recorded in the Jemuljeongnyechaek displayed characteristics of the seasonal foods of Korea. Jemuljeongnyechaek has detailed recordings of the materials, quantities, and prices of the materials required for preparations of the darye. It is quite certain that Jemuljeongnyechaek would have functioned as an essential reference in the process of purchasing and preparing the food materials for the darye, that were repeated quite frequently at the time.

Odor emitted from food waste is commonly known as a severe problem, and needs to be controlled to minimize public complaints against food waste collection systems. In this study, ozone oxidation with manganese oxide catalyst, which is known to effectively treat odorous substances at room temperature, was applied to remove acetaldehyde and hydrogen sulfide, the model odorous compounds from food waste. In addition, the effect of relative humidity (RH) on the ozone/catalyst oxidation was tested at 40%, 60%, and 80%. When the catalyst was not applied, the removal of acetaldehyde was not observed with the ozone oxidation alone. In addition, hydrogen sulfide was slowly oxidized without a clear relationship under RH conditions. Meanwhile, the ozone oxidation rates for acetaldehyde and hydrogen sulfide substantially increased in the presence of the catalyst, but the removal efficiencies for both compounds decreased with increasing RH. Under the high RH conditions, active oxygen radicals, which were generated by ozone decomposition on the surface of the catalyst, were presumably absorbed and reacted with moisture, and the decomposition rate of the odorous compounds might be limited. Consequently, when the ozone oxidation device with a catalyst was applied to control odor from food waste, RH must be taken into account to determine the removal rates of target compounds. Moreover, its effect on the system performance must be carefully evaluated.

AR (Augmented Reality; 증강현실)은 가상의 이미지를 현실 세계에 덧붙이는 기술이다. 본 연구는 온라인으로 활발히 소비되는 품목인 음식을 AR로 제시했을 때의 효과를 살펴보고자 한다. 본 연구에서는 AR 음식 이미지가 구매 의사와 사용자 참여에 미치는 영향을 정적인 음식 이미지와 비교하여 알아보았고, 이미지 제시 방식과 구매 의사와의 관계를 사용자 참여가 매개하는지도 살펴보았다. 참가자는 두 조건 중 하나로 무선할당되어 AR 조건은 AR로 음식 이미지를 보고 정적 조건은 정적인 음식 이미지를 보았다. 그 후 참가자들은 사용자 참여와 구매 의사를 묻는 설문에 응답했다. 실험 결과, AR로 음식을 본 조건이 정적인 이미지를 본 조건보다 사용자 참여가 더 높았고, 구매 의사 또한 더 높은 것으로 나타났다. 매개 분석 결과, 사용자 참여의 간접효과는 통계적으로 유의했으며, 사용자 참여는 이미지 제시 방법과 구매 의사 간의 관계를 완전매개하는 것으로 나타났다. 하위요인별로 매개 분석을 진행한 결과, 사용자 참여의 하위 척도 중에서도 심미성의 완전매개 효과가 나타났다. 연구 결과를 정리하면, AR로 음식 이미지를 보게 되면 심미성이 높아지며, 높은 심미성은 음식에 대한 높은 구매 의사로 이어진다. 따라서 본 연구는 음식 이미지를 제시하는 방법으로 AR 기술이 효과적으로 사용될 수 있음을 밝히고 있다.

This study conducted qualitative research through in-depth interviews on the diffusion process of Korean food in accordance with the length of residence of Chinese students in Korea. As the analysis method, the qualitative analysis method such as NVivo12.0 was used, and the analysis was performed through word frequency, word cloud, and coding matrix. The images of taste of Korean food were revealed as ‘Spicy’, ‘Sweet’, and ‘Light taste’ by both short-term Chinese residents and long-term Chinese residents. The long-term Chinese residents showed their dissatisfaction with the institutional food, and they also pointed out the importance of the matter of cooking for quick adaptation to life in Korea. The long-term Chinese residents also thought of Korean food as ‘High-fiber food’, and this was influenced by the ‘Less-oil’ cooking method of Korean food, which is different from the cooking method of Chinese food. The length of residence was used as a main variable of this study, and it was one of the factors having positive effects on the diffusion of Korean food and acculturation. It would be difficult to generalize the results because this study used the convenience sampling method and snowball sampling.

This study focused the recognition and preference of Korean traditional food of elementary school students, in order to make effective educational materials about Korean traditional foods for the elementary school students. According to the responses of 356 elementary school students participating in this research, they understood the concept of traditional Korean food and recognized positively, but did not have much interest. However, the more they liked Korean food, the higher their interest in Korean traditional foods and the higher utilization rates of Korean traditional foods. Most elementary school students enjoyed Korean traditional food occasionally, especially soup, jjigae, tang and jeongol. Elementary school students suggested that complicated recipes should be improved for the succession of Korean traditional foods and that the class for cooking traditional foods in schools should be expanded.

This study separated different factors into the Korean Wave and Korean health food according to the interest in Korean culture among the Chinese living in China. We then conducted a two-step cluster analysis with gender, marriage status, academic background, interest in Korean culture, command of the Korean language and the status of having visited Korea as variables. The subjects were split into a Korean wave-preferring group, highly interested in Korean food as health food group and a low interested group according to clusters, and we then investigated for preference differences for 20 Korean food dishes. Between these two groups the statistics indicated a significant influence with a level p<0.001 for Bulgogi, Bibimbap, Kimchi, Galbi-tang, Galbi-gui, Chicken, Samgyepsal, Doenjang-Jjgae, Dak-galbi, Japchae and Gimbap p<0.01 for Samgye-tang and p<0.05 for Naengmyeon, Kimchi-Jjigae, Dak-galbi, Seolleongtang, Haemul-tang, Hanjeongsik and Tteok-bokki. Jeon and Juk did not show any statistically significant difference. Chinese consumers preferred Korean food for Samgyeopsal, Bulgogi and chicken and less preferred gruel, Hanjeongsik and Kimchi-Jjigae. The highly interested in Korean culture group preferred Samgyeopal, Bulgogi and Chicken, and less preferred Juk, Jeon and Hanjeonsik in that order. This study offers information on the Chinese’s preference for different Korean food to any food service enterprises that manage Korean restaurants in China or that sell Korean cuisine and also basic data for differentiated marketing to those entering the Chinese market.

This study researched the food culture and bean economy of the Joseon dynasty during the 16th century and according to the primary lifestyle reference『Shaemirok (瑣尾錄)』. The research analyzed the textual contents of the『Shaemirok (瑣尾錄)』. It is clear that the people of the Joseon dynasty produced more beans than grain, at a ratio of 41 to 50, respectively. The soy bean sauce consumption was split into family consumption and non-family consumption. It was evident that there was more family consumption compared to that of non-family consumption at a ratio of 7 to 3, respectively. People of the Joseon dynasty annually recorded their way of making soy sauce from 1595 to 1600. The Joseon writers edited the record six times for making meju and four times for making soy sauce. The recorded ratio displays the ingredients of soy sauce, which were: 6 Du of Mal Jang and 2 Du of salt. Mal Jang and salt had a three to one ratio, respectively. The most mentioned food was Tofu during the mid-Joseon period with fifty six mentions. The Joseon people regarded making Tofu in a Buddhist temple as a family-bonding experience. Porridge was the second most prominent food next to Tofu, among the bean-related food. Porridge appears thirty five times. There were 3 types of porridge named: bean porridge, bean powder porridge and mung bean porridge.

Recently, public complaints about unpleasant odor are increasing, particularly in urban areas. One of the odor sources is meat grilling restaurants in the vicinity of the residential areas. In this study, we characterized the odorous compounds generated from the stack of grilling restaurants, and evaluated the removal efficiency of the control facilities. As a result of the field investigation, the dilution index of the complex odor exceeded 500 times that of all test restaurants. The main substance was acetaldehyde. In addition, the correlation coefficient (R2) between the total odor and the sum of odor activity values (SOAV) was 0.73, a value high enough to indicate significant responsibility. The performance of the control facility has been shown to be strongly influenced by maintenance activities, such as cleaning and filter replacements.