This study compared recipes of Korean Traditional steamed dishes, Noodles, Rice cake & Confectionary in Choi’s Recipe (「Choi’s Eumsikbeop」) with those in other literatures written during the mid-Joseon Dynasty. Through this work, it aimed to explore the value of Choi’s Recipe (「Choi’s Eumsikbeop」) in the history of cooking and the meanings of its recipes. Choi’s Recipe (「Choi’s Eumsikbeop」) contains recipes for a total of 20 kinds of food. Specifically, there are seven kinds of Fermented dishes (kimchi (6), and salted fermented food (1)), four kinds of Steamed dishes, seven kinds of Confectionary and Sweet (rice cake (4), jeonggwa (1), and dang (2)), and two kinds of Noodles (dumpling (1), and noodle (1)). Among them, the steamed dishes revealed characteristics of 17th-century food as in other cooking books, and some of them utilized unique ingredients handed down only through head families. Moreover, some recipes showed different cooking methods using similar materials. This suggests the originality of the recipes in this cooking book.

The fermented food Shindari is a low-alcohol drink that is indigenous to Jeju island, South Korea. In this study,the diversity of lactic acid bacteria (LAB) in Shindari was determined using a culture-dependent method. LAB were culti-vated from Shindari samples using two different LAB culture media. Twenty-seven strains were randomly selected and iden-tified by 16S rRNA gene sequence analysis. The identified LAB strains comprised 6 species within the Enterococcus,Lactobacillus and Pediococcus genera. Five of the species, namely Enterococcus faecium, Lactobacillus fermentum, L. plan-tarum, Pediococcus pentosaceus and P. acidilactici were isolated from MRS medium, while 1 species, L. pentosus, was iso-lated from Rogosa medium. Most of the isolated strains were identified as members of the genus Lactobacillus (78%). Thisstudy provides basic microbiological information on the diversity of LAB and provides insight into the ecological roles ofLAB in Shindari.

This study examines the awareness of traditional Korean food culture among immigrant housewives in multicultural families, with the aim of introducing educational plans suitably designed for them. Our survey shows that Korean traditional holidays most well-known to the immigrant housewives are New Year's Day and Chusuk. Sambok and Chusuk are at the top in terms of preference. Samgyetang, Ddukguk, and Ogokbab are among the best known festive food to immigrant housewives for holidays such as New Year's Day, Jeongwol Daeboreum, Sambok, Chusuk, and Dongji; Samgyetang is the most preferred food, followed by Ddukguk and Patjuk. In addition, a vast majority of immigrant housewives who have ever attended Korean traditional cuisine education programs found the need for such an experience, with the score of 4.16 out of 5. In addition, the survey shows the order in which the immigrant housewives want to learn: the recipe of Korean food (53.5%), followed by table setting and manners (16.5%) and then nutrition (15%). The recipe of interest for most respondents is the one concerning daily food (69.5%). And more than half of the respondents prefer cooking practice as a desirable educational method. The difficulties that they have when attending such an educational course are usually inability to understand the language, difficulty in identifying the ingredients (seasonal), and lack of cultural understanding. The most preferred educational method is direct lecture (71.5%), followed by written materials such as books and newspaper (10.5%) and the Internet (9.5%). Finally, strategies for promoting traditional food culture are suggested as following: developing educational resources (31.5%), making various educational programs more available (25%), narrowing the cultural gap (22%), and improving the educational environment (21.5%). Therefore, this study proposes that there is a need to develop and diffuse Korean traditional food culture first, and then provide many immigrant housewives with a variety of educational programs. It is expected that these efforts will solve the problems caused by cultural differences in the early stage of international marriages and eventually contribute to the harmony in multicultural families.

지방화 시대를 맞아 전통문화에 대한 재평가가 이루어지고 있으며 복원, 전승노력 등이 활발해 지면서 전통한옥의 자원화를 통한문화관광에 대한 관심이 고조되어지고 있다. 따라서 전통한옥마을에 대한 관심이 점차 증대 할 것으로보인다. 전남은 한옥관련 시책은 추진하고 있으나 관광자원화를 위한 문화콘텐츠 발굴 및 자원화 개발전략 수립 등이미흡한 상황이다. 본 연구는 전통한옥과 한옥마을이라는 문화자원을 활용한 활성화 방안을 중심으로 연구하고자 한다. 한옥마을 관광자원화활성화방안은 관련 문헌연구, 현지조사, 2차 자료 분석, 해외선진사례연구의 연구방법을 통해 운영 실태와 시사점을 도출하였다. 전통한옥마을의 운영 실태와 시사점을 도출해 관광자원화를 위한 활성화 과제를 다음과 같이 제시하였다. 첫째,한옥마을 특성에 맞는 핵심소재 발굴이다. 둘째, 관광수요자 중심의 체험프로그램 개발이다. 셋째, 한옥마을 관리운영을위한 인력과 조직의 운영관리 체계화이다. 넷째, 다양한 정책지원 요건 구비이다. 다섯째, 홍보와 마케팅 강화이다.여섯째, 한옥마을 운영 표준화 매뉴얼 작성이다.

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 object of this study is to evaluate the Korean traditional food culture education program which was developed in the prior study. In order to evaluate the effect of the program on the students’ knowledge of traditional food culture and their food habit, the program was practiced for 82 students in 4 elementary schools located in Seoul and Kyungki province during 16 weeks from Mar 1, 2005 to July 23, 2005. The pretest and the post-test were performed using an evaluation tool which is composed of evaluation sections for the perception and knowledge of the Korean traditional food culture, Korean children’s food habit and food preference for the Korean traditional food and fast food. The validity of evaluation was proved through the control group in the pretest and the post-test. Descriptive analysis and paired t-test were performed using SPSS/WIN 12.0 Statistic Package in order to compare the results of the pretest with those of the post-test after the education. The perception of the students who took the class for the Korean traditional food was slightly improved (p<0.05) and their knowledge was also increased (p<0.001) after the education while no difference was found in the control group. Moreover, the subjects’ food habit (p<0.001) and their preference of the Korean traditional food (p<.05) were increased respectively but their preference of the Western fast food was decreased(p<.01). These results indicate that the education program evaluated in this study has the effect of altering the subjects’ food habit or food preference as well as of introducing the knowledge of the Korean traditional food culture.

We conducted a survey on Japanese women's consciousness of food culture and their traditional food consumption by self filling-out questionnaire during January, 2000 for the period of a month, For the survey we selected 250 women residing in Kyoto, Japan. For the statistic work we used SAS package system, and t-test, X2-test and Duncan's multiple range test were also used to verify the results significance. The purpose of this survey lies in gathering a basic data on the comparative direction of Korean and Japanese women's food culture in the future 1. Comparing the preferred food purchase place, In case of Korean women, traditional market was comparatively more preferred while Japanese women relatively preferred convenience store (p〈0.001). 2. In case of Japanese women, they answered there is no difference from ordinary days on New Year's Day (71%) and Christmas (40%) while 38% answered they prepare food at home. 40% said they prepare food on parents-in-law's birthday, and 41% said no difference from ordinary days. 52% said they prepare food at home on husband's birthday. For their own birthday, 32% said yes to preparing food at home while 45% said no difference and 22.3% said eating out. For children's birthday 65% said preparing at home, 16.3% said no difference and 14.9% said eating out. 3. Comparing the conception on traditional food, Korean women answered 'complicated' (77%) most while 'simple' (5%) least, which indicates their demands for simplified recipes. In case of Japanese women, 'complicated' (44%) was most while 'scientific' (6%) was least which indicates their demands for scientific way of recipes. There were differences shown by age (p〈0.001) and the older the more said 'simple' or 'logical' (p〈0.01). 4. As the reason for the complicity of traditional food recipes, Koreans said 'too many hand skill' (60%) most while 'too many spices' (8%) least. For Japanese, 'various kind of the recipe' (55%) was most while 'too many hand skill' (7%) was least. There were significant differences shown by academic background (p〈0.01) and income(p〈0.01), and the lower the academic background, the more said 'too many spices' as the reason for the complicity in making traditional food. Generally, the lesser the income, the more tendency to say 'various kinds of the recipe'. 5. In case of Koreans, 'the recipe is difficult' (56%) was high while 'uninterested' (9%) was low in answer which showed differences by academic background (p〈0.05), and in case of Japanese, 'no time to cook' (44%) was high while 'uninterested' (7%) was low. 6. The following is the reasons for choosing traditional food as a snack for children. In case of Koreans, they answered as 'traditional food' (34%), 'made from nutrious and quality materials' (27%), 'for education' (22%) and 'suites their taste' (17%) revealing 'traditional food' is highest. In case of Japanese, it was revealed in the order of 'made from nutrious and quality materials' (36.3%), 'traditional food' (25.2%), 'suites their taste' (22.6%), 'for education' (12.8%) and 7. Comparing the most important thing for the popularization of traditional food in the world, Koreans answered 'taste and nutrition' (45%) most while 'shape and color' (6%) least. In case of Japanese, 'taste and nutrition' (75%) was answered most while 'hygienic packaging' (4%) was least. Both considered 'taste and nutrition' as most important thing for the popularization of traditional food in the world. 8. In case of Koreans, they answered they learn how to make traditional food 'from mother' (47%), 'media' (18%), 'school' (15%), 'from mother-in-law' (14%), 'private cooking school' (4%) and 'close acquaintances' (2%). In case of Japanese, they said mostly learn 'from mother', but it was also shown that the lower the academic background the lesser the tendency of learning 'from mother' but 'from school' (p〈0.001). 9. About the consumption of traditional fermented food, Koreans said they..

The purpose of this study was to identify the dimensions and patterns of the perception of Korean traditional food and to find the determinants of the patterns between Korean and Yanbian housewives, taking food culture into account. Data were factor and cluster analyzed, and the results revealed two and three different dimensions and patterns for Yanbian and Korean housewives respectively. Descriptive statistics showed that perceptional patterns are likely to vary depending on cultural background of Korean traditional food. Similarities and differences in perceptional patterns between Yanbian and Korean housewives are discussed, and future implications for food as well as nutrition specialists and food marketers are provided.