This survey was conducted to find out the familiarity and preference of Chinese residing in Korea on Korean food. They were composed of Chinese students studying in Korea and Chinese staffs working at the Chinese Embassy in Seoul. About 65.60% of the respondents liked Korean food while 28.00% disliked it. The reason for liking Korean food was its taste. The frequency of having Korean food a week was 46.80%, which meant Chinese had Korean food quite often. Their interest in Korean food was derived from their own personal taste and food programs of mass communication media. The most familiar food was kimchi (90.40%), followed by bulgogi (89.60%), samketang, chicken stew with ginseng (75.60%) and bibimbap, rice with vegetables (74.80%). The the most favored dish was bulgogi (64.40%), which showed that bulgogi was the most representative dish to them among Korean dishes. The area where Korean food needed innovation, Chinese pointed out, was some changes in cooking. That is, traditional Korean food needs, although maintaining its original tastes, to change its preparation of spices catering to foreigners' taste.

The purpose of this study was to identify the perceptional patterns of Korean traditional food for China-Korean housewives in Yanbian area and to compare the preference for traditional food of Korean national holidays between the perceptional patterns. Data were collected from 261 China-Korean housewives in the Yanbian area and cluster analysis was used. The results revealed two different patterns, i.e., tradition-oriented vs. modem-oriented. Descriptive statistics showed that perceptional patterns were likely to vary depending on socio-demographic background. Also, perceptional patterns were significantly related with the preference of traditional food of national holidays i.e., new years day, first full moon of January, thanksgiving day, han-shik (the 105th day after the winter solstice), and dong-gi (the coldest winter solstice). Similarities and differences in perceptional patterns as well as preference of traditional food of national holidays were discussed, and future implications for food nutritionists and Asia marketers were provided.

This study was peformed by questionnaire to investigate satisfaction for the menu qualify of Korean traditional food of Japanese tourists. The subjects of this study consisted of 280 Japanese tourists using the Gyeongju and Busan hotel. The results were summarized as follows: 63.9% of the subjects responded that frequency of visiting was 1-2 times a year and 42.1% responded that motivation of visiting was for tour and understanding of korea. Companion with friend scored high as 40.4%, and intention of revisiting was high on 'normal'. On overall satisfaction on korean traditional foods, 'satisfy' scored high as 43.2%. 61.1% of the subjects responded that the taste was the most important factor of food. On frequency of eating, 'over 8 times' scored high as 27.9%, and on motivation of eating, 'with visiting Korea' scored high as 48.2%. On satisfaction for the menu quality of korean traditional food, the highest item was 'taste(3.82 point)' and 'nutrition(3.82 point)', and but 'Japanese mark on menu(2.47 point)', 'Japanese mark on ingredient(2.61 point)' scored low. Overall satisfaction for korean traditional food had an effect on intention of revisiting, and therefore, improving the quality of the traditional food and the strategy for the classification of desires are earnestly requested.

The purpose of this study was to identify the perceptional dimensions and patterns of Korean traditional food and to find the determinants of the patterns. Data were collected from 305 Korean housewives living in Mongol, and were factor and cluster analyzed. The results revealed two different dimensions and patterns i.e., high involved vs. low involved groups. Descriptive statistics showed that perceptional pattern types are likely to vary depending on socio-demographic and cultural background of Korean traditional food. Similarities and differences in perceptional patterns between high and low involved groups of Korean Mongolian are discussed, and future implications for globalization of Korean traditional food culture are provided.

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.

This study was performed to investigate the perception and the preference of Korean traditional foods such as traditional holiday foods, rice cakes and beverages. The subjects were 598 elementary school students(male 310, female 288) in fifth or sixth grades. The most favorite traditional holiday food was rice cake soup(57.4%) and 92.4% of subjects wanted to keep the traditional holiday foods because of the traditional custom. The traditional beverages mainly drinking at home were sikhye(35.6%), misugalou(30.2%), green tea(18.5%), etc. Children's most favorite beverage was misugalou(90.5%) and they had no taste for ginseng tea(39.6%). Children did not know well about booggumi(64.1%), dootubdduk(63.3%), whajun(39.6%), etc. and liked gguldduk(94.2%) better than the others. They liked the rice cake because of its good taste(69.0%) and disliked it because of chocking(30.9%), not eating frequently(29.5%), hard and tough(18.2%), and so on. And they wanted to make the rice cake softer and sweeter like the cake and mostly ate it on the traditional holidays.

To investigate the perception and preference of foreign visitors to Korean traditional foods, 206 visitors(male 142, female 61) were surveyed with questionnaires translating in English, Chinese and Japanese. Subjects had various nationality such as China(77.4%), America(20.9%), Japan(16.0%), Canada(6.5%), Southeast Asia(2.5%) and Europe(2.5%). The 70.2% of the respondents had been tried Korean dishes before visiting Korea on the recommendation of friends or acquaintances(59.9%) or by the advertisement, articles, and travel agency. Bulgogi and Kimchi were the most popular menu that they had been tried in their country and Bibimbop, Kalbi, Korean dumpling, Samgaetang and Chapchae were following. 29.8% of the respondents had never tried Korean dishes because of they didn't have a chance to try(43.1%) or there were no Korean restaurant near their place(25.5%) or they had no interest in Korean dishes(23.5%). As expected, Kimchi and Bulgogi were well known food, showing rank of highest recognition. Chun and Dduck were the dishes that they had heard or saw but not eaten and Goojeolpan and Shinsunro were the dishes that they had not heard or saw. Preference to Korean dishes shows the same tendency as perception, Bulgogi, Bibimbop, Kalbi and Kimchi were the highly preferred group and Samgaetang, Bindaedduck, Chapchae, Dumpling and Raengmyon were mildly preferred one and Cucumber Kimchi, Kalbitang, Chun, Namul, Dduck were lower group of preference and Shinsunro and Goojeolpan were rarely preferred. These result shows that it is needed to advertise Korean dishes and to make events for globalization of Korean food.

The purpose of this study is to investigate the patterns of Korean traditional food use in the households of middle aged women living in Kyunggido and Incheon area Four hundred eighty seven housewives whose children were in middle school answered the questionnaire about Korean traditional food use patterns in ordinary days, national festive days and in private celebration or memorial days. Most households have used Korean traditional table setting called Bansang as daily meals(96.7%) and have used home-made Kimchi(97.3%). However, the use of home-made Jang such as soy sauce, soybean paste and red pepper soybean paste was not very high(64.3%). Most households have celebrated New Years day(99.6%) with Ddukguk and Manduguk, Chusuk(95.1%) with Songpyun, and fruits, Full-Moon day(95.1%) with Ogokbap, Namul and Brum. Dongji was celebrated with Patjug by 73.3% of households. However, Samjitnal and Danho were celebrated with Whajeon and Ssukjulpyun by only 18.9% and 43.8% of the households respectively. The households using Korean traditional food to celebrate the birthday, the 1st birthday of child, the wedding or to memorize the passing day of ancestors were 96.0%, 80.7%, 81.3% and 86.7% respectively. Compared to households of urban and nuclear family, households of rural and extended family tended to use significantly more Korean traditional foods in many occasions and showed significantly higher rate of using home-made Kimchi and Jang.

The purpose of this study was to investigate the understanding, the perception, and the preference of Korean traditional food in 487 middle school boys and girls living in urban and rural areas. The students got 6.66/10 points in the knowledge about Korean traditional food. The girl and the student from nuclear families got significantly higher scores than the boy and the student from extended families respectively. Most of the students(95%) responded that Korean traditional food must be in succession and be developed because it suits Korean tradition of our own and our tastes. However, Korean traditional food must be improved in cooking process to more convenient way and in tastes. Especially students in urban area emphasized cooking process, and students in rural area emphasized tastes. Many students(80%) answered that the households may play the most important role in succeeding and developing Korean traditional food. Most of students(82.5%) thought that the Korean traditional food needs to be made fast food because they need to take it more easily. However, hygiene, taste and nutrition have to be considered. Pulgogi, Mandoo, Rice, Ddeokgook, Chabchae are highly preferred foods while Torantang, Mookuen-Namool, Jutgal, Jeonyoouh are poorly preferred. Some students had never tasted Shinseonro, Goocheolpan, Torantang, Chokpyun and Pyunyook.

This study was undertaken to investigate college students' dietary behavior and consciousness of Korean traditional food during in 1996. 490 students in junlanamdo were asked to fill out the questionaries. The data was analyzed SAS package. The results were summarized as follows; 1. The average height and weight were 172.8 cm, 63.8 kg for male and 160.9 cm, 49.2 kg for female. Students' living their own home were 52.6% and self lodging students were 24.9%. 2 Eating type of college students appeared that they prefered to cooked rice at breakfast, dinner and lunch. 85.3% of college students prefer Korean food. Male have a meal for hunger and female for pleasure (p<0.002). 3. The standard of food choice were taste of food. Majority of college students(85.9%)) think that the Korean traditional food should be succeeded and developed. However, they want the taste of Korean traditional food to be changed for their preference (58.2%). Opinion of students on traditional food to be improved are the cookery (38.8%), the sanitation (26.7%), the presevation (24.7%), the taste (6.7%) and the nutrition (3.1%).

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 examined 'traditional' and 'modern' food use in Korean adults. Using a 24 hour recall method, trained interviewers assessed dietary intakes of 240 subjects aged 20's to 50's living in Seoul. Depending on the cultural characteristics of foods, 495 different kinds of foods eaten by the subjects were classified into 6 (Korean, Western, Eastern, modified Korean, modofied Western, modified Eeatern) types. The foods were also divided into 3 ('main dish', 'side dish', 'others') categories. Based on these categories, the dietary intakes of the subjects were analyzed in terms of proportionate frequencies of individual food items. The most frequenctly eaten food was the Korean food (67.68%), followed by the Western (22.61%), modified Eatern (2.31%), modified Western (1.65%), and modified Korean (1.36%) foods. Regarding the main dish category, the Korean food received the highest proportion due to the Korean's frequent intake of rice. Korean style foods were the most frequenctly consumed side dish (43.97% of total food consumption). In particular, kimchi consisted of 27.4% of the foods consumed as a side dish. In the 'others' category, Western style foods obtained the highest proportion owing to coffee consumption. The results of the study indicates some methodological problems and suggests a need for further studies.

한국의 김치와 일본의 지물(漬物), 그리고 한일양국의 젓갈류는 공통(共通)의 전통식품이다. 이들 식품을 식품학적 관점에서 비교, 검토하는 것은 한일양국간의 식문화의 공통성과 상위성 그리고 독자성을 파악하는데 중요하다고 보아 금번 이들 전통식품의 무기질을 분석, 비교 검토했다. 1. 한국의 김치 중의 식염농도는 1.8%이고 일본지물(日本漬物)는 1.8~5.3%(저농도 조미지물(漬物) : 2.8%, 일본산김치 : 1.8%, 간장지물(漬物) : 5.3%)이다. 2. 김치의 Na/K치는 1.7이고 지물(漬物)의 Na/K치는 2.6~27.3(저조미농도지물(漬物) : 4.6, 일본산김치 : 2.6, 간장지물(漬物) : 27.3)이다. 3. 김치는 지물(漬物)보다 식염이 적고 Na/K치가 낮으므로 고혈압의 원인이 되는 식품으로 볼 수 없는 것으로 사려된다. 4. 김치 중의 K, Ca, Mg는 지물(漬物)보다 현저하게 높다. 5. 김치 중에는 어개류를 통해 들어온 Ca량(量)이 높고 지물(漬物)에는 식물성식품에 의한 Ca이 들어 있다. 6. 한국의 젓갈은 일본에 비해 식염과 Na양이 많고 Na/K치도 높다. 이상의 결과에서 양국간에 유사성이 보이는 김치와 지물(漬物)에서 그 재료와 식습관상의 차이점이 나타났고 김치는 다양한 식품이 혼합되어 복합적인 맛을 내나 일본은 단순, 단백한 맛을 기호하는 각각(各各)의 특징이 보이고 있다.

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.

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 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 objective of this study was to select yogurt starter from Korean traditional fermented foods. The 2 strains (KM24, KM32) among 50 strains of isolated lactic acid bacteria selected as starter based on milk clotting ability, antimicrobial activity against various pathogens, tolerance in artificial gastric and bile juice and growth in 10 % skimmed milk. The strains were identified as Lacobacillus plantarum (KM32) and Pediococcus pentosacesus (KM24) by 16S rRNA gene sequencing. Viable cell number of yogurt fermented with mixed strains (KM24 and KM32) was 9.66 log CFU/mL after fermentation for 48 h and maintained 109 CFU/mL during fermentation for 72 h at 37℃. The pH and titratable acidity of mixed cultured yogurt were 4.25% and 0.83% after fermentation for 48 h at 37℃, respectively. The physico-chemical characteristics of mixed cultured yogurt after fermentation for 48 h were 38.45 μg/mL (polyphenol content), 48.57% (DPPH radical scavenging activity) and 465.40 cp (viscosity), respectively. The mixed cultured yogurt maintained 109 CFU/mL of lactic acid bacteria during storage 10 days at 4℃. The viable cell number of yogurt prepared with mixed culture(KM32+KM24) maintained higher and than that of control (L. casei) during storage. These results indicated the potential use of selected strains (KM32+KM24) isolated from kimchi as a yogurt starter with strong acid tolerance and probiotics properties.

본 연구는 유아들이 한국 전통음식에 대해 알아보고, 오감을 이용하여 음식 재료를 탐색해 보고, 한국 전통음식을 직접 만들어 다른 사람과 음식을 나누는 활동에 참여하면서 나타나는 유아들의 경험이 어떠한지를 알아보는 것이다. 이를 위해 충청북도 C군 O어린이집 꿈꾸는반 만5세 유아 10명을 대상으로 2013년 7월 9일부터 2013년 9월 9일까지 8주에 걸쳐 주 2회씩 총 16회 한국 전통음식 만들기 활동을 실시하였고, 녹화자료의 전사와 교사저널, 사진, 유아 기록물 등의 자료를 수집, 분석하였다. 연구결과 첫째, 유아들은 연구 초기 한국 전통음식에 대해 생소함을 느꼈지만 점차 한국 전통음식에 관심가지기 시작했다. 둘째, 한국 전통음식 만들기에 참여하면서 다양한 음식재료를 오감을 이용해 탐색하고, 전통 도구를 이용하여 음식을 만드는 경험을 통해 즐거움을 느꼈다. 셋째, 한국 전통음식에 자부심을 갖게 되고, 유아가 만든 음식을 나누는 과정 속 에서도 유아 혼자에서 유아 주변 사람으로, 더 나아가 많은 사람으로 확대되었고, 나눔의 즐거움을 경험하였다. 넷째, 유아들은 한국 전통음식에 담긴 조상들의 지혜를 알게 되고, 조상들의 생활양식에도 관심 갖게 되면서 점차 전통 문양, 전통 의복 등 한국 전통문화로의 관심을 확대해 나갔다.