본 논문에서는 1973년 프랑스 파리에 최초로 한식당을 창업하여 30여 년간 운영한 한인 이민사업가를 대상으로 유럽에서의 요식업 종사 경험 을 구술생애사적 관점에서 고찰한다. 프랑스 한인사회의 역사적 변천 과 정의 맥락에서 구술자의 한식당 창업 동기와 사업에 도움이 되었던 요 인, 한식당 경영의 의미에 대해서 조사한다. 연구 결과에 따르면 구술자 는 유럽에서의 연속적 이주 과정을 통해서 축적한 다양한 사회적 네트워 크를 주요한 민족자원의 하나로 활용하였다. 또한 창업 당시 프랑스 한 인은 200명 남짓의 소규모였고 현지인들 사이에 한국, 한국 음식에 대한 인지도가 매우 낮았기 때문에, 입지 선정에 있어서 주프랑스 한국대사관 과의 근접성이 중요하게 고려되었다. 한식당 경영을 통해서 프랑스 한인 과 한국으로부터의 방문객들이 모국의 음식을 향유하고 한국적 정서를 접할 수 있게 하였고, 또한 프랑스 현지인들에게는 한국 음식문화와 한 인 예술을 알리는데 기여하였다. 본 연구를 통해 프랑스 한인 이주사, 한 인 디아스포라의 자영업 창업, 해외 한식문화의 전파와 의의에 대한 이 해 제고에 기여할 수 있을 것이다.

This study investigated the trend of research on ‘Food science and Nutrition’ in previously published papers in the Journal of Korean Society of Food Culture (JKSFC) from 2000 to 2021. Total number of published papers in this category in the JKSFC was 693 which we classified into 7 main categories and 40 subcategories. Of these, 256 articles were on ‘experimental cooking’ which was the most studied field among 7 main categories. There was a total of 19 published papers under the category of ‘microbiology and fermentation’. A total of 133 articles were published on ‘functional foods’ and provided essential data for discovering new materials under the theme of various physiological active functions of food materials. Furthermore, 107 articles were included in ‘food processing and storage’, which provided integrated knowledge of economy, stability and practicality based on various technologies. A total of 144 articles was included in the category of ‘nutrition’. Under the category of ‘nutrition’, the most actively studied topic was ‘eating behaviors and dietary habits,’ and the trending topic was ‘use of healthcare big data.’ In conclusion, this review would provide trends of various categories of food science and nutrition area for recent 21 years and suggest directions for future research.

This study reviewed Korean food recipes and food culture included in English cookbooks issued in the United States from the 1930s to the early 1970s. In the 1930s cookbook, many types of soup were introduced to Korean food under the influence of the Tangban culture in the Joseon dynasty and a brief description of ‘Sinseollo’ culture. The 1940s cookbooks, introduced Korean table settings, food culture, and cooking methods depending on the use of chopsticks. In the 1950s cookbooks, Korean foods were selected to suit a Western table setting, and detailed explanations were included along with ‘cheopsu’ means the number of dishes served in Korean food. More diverse Korean food was introduced within its culture and origins in the 1960s cookbooks. The 1970s cookbooks explained, the characteristics of Korean culinary specialties that differentiated from oriental food. This study of Korean food and culture from Cookbooks issued in the United States from the 1930s to 1970s, where Eastern and Western multiculturalism coexist, can be used as baseline data to understand the identity of modern Korean food culture and the direction of the globalization of Korean food.

This study examines the trend of research on food and culture in papers published in the Journal of The Korean Society of Food Culture from 1986 to 2020. The journals published a total of 329 papers, which we classified into 5 main categories and 13 middle categories. Of these, 204 articles were on “Korean traditional food culture.” The most studied topic in the entire period was “Perception of Koreans towards traditional food, preference, satisfaction, and usage.” A total of 76 studies related to “Korean contemporary food culture.” The most advanced topic researched concerned “Recognition and attitude”; these studies were consistently carried out throughout the research period. The main classification of “World food culture” encompassed 32 studies, with major research focused on “World's Modern Food Culture” and the most advanced being “Comparison of Food Cultures of Foreign and Korean Food Cultures.” All studies were consistently spaced out during the study period. These studies provide an integrated knowledge in the field of food and culture and can be used as a basic material for related research in the future.

For any research study, in order to achieve the researcher’s intended purpose, the depth of research is added, and the area of the subject is expanded by clearly defining the scope and objective. The study was undertaken to analyze the bibliographic data of 254 papers in the field of foodservice and restaurant published in the Journal of the Korean Society of Food Culture from 2002 to 2021. The study was divided into two periods: 2002 to 2011, and 2012 to 2021. Research topics were derived and research trends according to temporal changes were confirmed through analysis of keyword networks by period. In addition, analyzing the keyword network of simultaneous appearance of “foodservice” and “restaurant”, the research topics were compared and analyzed in relation to which keywords were expanded by period. Our analysis revealed that the research topics were mostly studied for satisfaction and nutrition. Additionally, they were classified into procurement, Korean food before employee menu, marketing, restaurant industry, and quality. In the period from 2002 to 2011, it was confirmed that studies encompassed a wide range of research topics, focusing on foodservice and restaurant; in the second period from 2012 to 2021, the research topics were more classified and subdivided.

To contribute to the globalization of Korean food, a Korean food culture publicity event was conducted at Hayabusa Station, Tottori Province, Japan. This study investigated and analyzed recognition and preferences towards Korean food in participants at the event. The method of information acquisition was also analyzed. Most participants had prior experience eating Korean food. As for information, participants responded that they were affected by public media such as dramas, and the most effective way of getting information was participating in lectures. This study also investigated intake of 20 kinds of Korean food and found highest preferences for bibimbap, kimchi, naengmyeon, and galbigui, in that order. The main motive for participating in the Korean food culture publicity event was a desire to experience a new culture. Further, satisfaction, intention to participate, and intention to recommend Korean food were high. These attitudes had significant effects on the intention to visit Korea. In the future, Korean food culture publicity events held in foreign lands can contribute to Korean tourism.

Korean culinary culture is traditionally studied through the analysis of foods ingested. However, this study attempts to dialectically reinterpret Korean culinary culture through its relationship to Korean literature. In our study we consider culinary culture prior to the development of scientific techniques and economic growth related to food as "dietary lifestyle of the innocent world" and time since then as "the dietary lifestyle of the experience world". The former represents a simple means of survival without food processing (the "slow food" world), while the latter represents the "fast food" or processed food culture as a modern concept. People living in the age of economic growth and overflowing individualism have lacked an organic life and an opportunity to commune with nature. As a result, they have returned to values of the past, seeking the "slow food" culture to benefit their individual health. A series of return processes, however, were transformed into "the dietary life style of the higher innocence," called "a well-being dietary life style" involving a new healthy conception passing through the dietary life style of the experience world. Therefore, the purpose of this study is to investigate the dietary lifestyles of the "innocent" world and the "experience" world based on dialectic concepts. Individual concepts of "thesis" and "antithesis" are applied, as well as the developmental concept of "synthesis" for the way both symbolic worlds changed to "the dietary lifestyle of the higher innocence" and formed complementary relationships to each other.

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.

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.

Alcoholic beverages can be viewed as repositories of historical information reflecting agricultural environment, economic and scientific level, religion, literature and art of their country. Korean Alcoholic beverages are based largely on rice, which have been developed in the following order: Takju, Cheongju and distilled spirits, Soju. They are closely related with the development of agriculture and historical levels of science and technology, and thus can be seen as symbolizing economic and political changes as well as rises and declines throughout the culture's history. The present review assessed the past and present flows of Korean alcoholic beverage culture, which has had a significant influence on the mental world of Korean people, based on literature concerning the history of food in Korea. Another focus of the study was a discussion on the future transmission and refining of Korean alcoholic beverage culture, which is undeniably informed by the Korean people's unique imagination and cultural sense.

This study is on the characteristics of the food culture through the written folk poetries which were described vividly the life customs peculiar to the Nation and so much that were Korean National customs papers written by Chinese poetry - during the latter part of the Choson period. It is used the way which is studied by the literature after collection, analysis, synthesis the analyzed second material of the latter part of the Choson period's written folk poetries. It is summarized to below five contents of the characteristics of the food culture through the written folk poetries. The first is the various and abundant food culture. The second, that is the food culture of praying blessing and praying a fruitful. The people prayed to be a year of abundance of food stuff and train oneself and have medicine for their health, but there has been repeated seasonably an occult action for being blessing which had settled down to the beginning of the year's customs. The third, it is the food culture of share tender feeling with among the people. The fourth, it is the food culture of business and economy's growth image. The fifth, it is the food culture of an image of economic distress and the trouble between rich and poor.

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.

The present study examined the characteristic of regional food culture observed in prehistoric Daegok-ri petroglyph based on the history of art, archeological materials and existing whale eating customs. Daegok-가 petroglyph expressed animals in the sky, on the land and in the sea. According to the relic, the most preferred land and marin animals were deer and whale, respectively. In terms of petroglyphic techniques. earlier patch engraving was used mainly to express marin animal whale, and later line engraving to express land animal deer. This implies the possibility that as whale hunting declined due to regional environmental change the source of protein was switched to land animals. Among relics found in Dongsam-dong shell mound, which is a remain from the Neolithic Period, whale bones appear only in shell mounds of the Neolithic Period in coastal areas, and shell mounds until the Ironze Age, which were the agricultural Age, were found the bones of land animals such as deer and wild boar. This shows that in the petroglyph thematic land animals expressed in line engraving, which is a technique later than patch engraving, were major food resources for the supply of protein. Moreover, in terms of art, Daegok-ri petroglyph describes 'advanced hunters', suggesting that it was the Neolithic Period and showing 문 aspect of regional food culture based on hunting and fishing. The credibility, which prehistoric men expressed in Daegok-ri petroglyph before the invention of letters, was also proved by archeological articles.

This present study suggests a wider view of our ancestors' food culture by examining the generality and peculiarity of the food culture of the Chosun Period by associating the culture with genre paintings made in the 18th~19th century in Korea. People in the Chosun Period outwardly advocated the Confucian idea reflecting the life philosophy of Chinese. However, the vitality of common people's frank and simple lifestyles saturate genre paintings and display Korean food culture and sentiments of the age. Initially this paper examines the history of food sociology through Namjong literary artists' paintings. The meaning and philosophy of drinks are considered in relation to the trend of declining tea culture among scholars in the mid-Chosun Period with the policy of promoting Confucianism and oppressing Buddhism. Secondly, this paper investigates the background of genre paintings in the late Chosun Period, and examines the unique food culture of Koreans appearing in paintings, particularly with regard to the abundance and variety of seasoned vegetables appearing in genre paintings, our ancestors' sentiment appearing in milk-gathering painting, humanity in guest reception, food culture and view of nature in farm villages, fishing life history, food distribution culture, soybean-curd culture, etc.

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.

The following demonstrates similarities between Japanese and Korean food culture. The facts have been discovered through the examination of records kept by Korean Communication Facilities and Japanese Envoys. Both countries used the numbers 7, 5, 3, in food treats. Both demonstrated Da do(茶道) style during banquet. Japanese Na-ra-dae(奈良臺) is similar to Korean Sue-bae-sang(壽杯床). Both countries had a Kan-ban(decorative table, 看盤) and Mi-soo(wine and someatables, 味數) during banquet. The composition of the table may be the same for both Korean Geo-sick-oh-kwa-sang and Japanese 3Jeup(soups) 15Che(dishes). Agasang is a Kan-ban(decorative table) of Choson's Da-do(茶道) style.

After the Japanese Invasion of Korea in 1592, correspondents of Chosun called on Japan twelve times, as a mission, from 1607 to 1811. The suite of Chosun Communication Facilities (correspondents) was composed of nearly 500 people including a senior envoy, a junior envoy, other envoyes, and cooks. After preparing traveling expenses, Sifts, foods, medicinal stuffs, and ginseng, they shipped people and freight in three passenger ships and three freighters. They departed from Pusan for Edo(Tokyo). There were 28 stop-overs on their way to Edo and the banquet was given for them at every stop. The arrangements of the table for each banquet were made up of 753 Seon(tables), 3Jeup(soups) and 15Che(dishes). 753Seon(tables) is Ganban(the table for decoration) and a substantial food reception was composed of 3Jeup(soups) and 15Che(dishes). 753Seon(tables) was called Dadopoong(the food of refreshment) style and this was the standard arrangement of the banquet table in Japan. It was comprised of 3Jeup(soups) and 15Che(dishes). On their way from Edo to Thusima Island, food was afforded to correspondents for later preparation and dining. The banquet that the master of Thusima Island gave was composed of the first and second style banquets. The first one was Chusun style and the second one was Japanese style.