• Korean journal of food and cookery science
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• v.28 no.4
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• pp.413-421
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• 2012

This study was conducted with 418 adults 20 years or older, all of whom lived in Daegu and Gyeongbuk. According to a survey, the number of females was greater than that of males (40.7%) by 59.3%, and that for ages 30 years was the highest. The preference for Korean traditional drinks was relatively high at 51.8%, and the frequency of drinking Korean traditional drinks was 39.0%. The adults answered that they had these beverages on special days such as holidays, ritual days, and birthdays. Among the reasons for drinking a traditional beverage 'good taste' scored the highest with 27.0% of respondents, followed by 'Korean traditional food' with 24.4%. The recognition of Korean traditional drinks was high in the order of Sikhe, Soojunggwa, Cha, and Hwachae. The preference for Sikhe was the highest. The group who agreed that it was important to develop a Korean functional traditional drink was 11.5% higher than that of the negative group, as 13.4% 'agreed a lot' and 41.1% 'agreed'. Consumer awareness toward traditional drink functionality was generally positive, with 3.5 points or higher on average, and awareness of the nutritional supplementation, diabetes control, the recuperative effects of the drinks were also high. Among Korean traditional drinks Sikhe was the highest with regard to intention to purchase. As a result, the popularization of traditional Korean drinks was based on three factors: quality oriented image, popularity oriented image, and product attribute-oriented image. These factors significantly influenced the preference for and purchase of Korean functional traditional drinks.

• Journal of the Korean Institute of Landscape Architecture
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• v.46 no.1
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• pp.61-71
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• 2018

This study sought to interpret the Ya-Aeng (夜櫻) from the viewpoint of urban society, focusing on the occurrence of the Ya-Aeng at Changgyeongwon (昌慶苑) in the modern city of Kyungsung. When the Ya-Aeng started in the 1920s, the social aspects of Kyungsung were in a transitional period from the traditional to the modern. The social modernization of Kyungsung has had a dramatic impact on the Ya-Aeng as a part of the city culture. Using the concept of 'phantasmagoria', which was widespread in Kyungsung society and the Ya-Aeng, this study has established three implications of the Ya-Aeng. First, Kyungsung's phantasmagoria appeared in the form of crowds, spectacles, and experiences. This study suggests that such interpretation also applies to the Ya-Aeng. This means that the capitalism-controlled modern society on one hand and the Ya-Aeng on the other had the same mechanism. Therefore, the Ya-Aeng, as modern city culture, becomes a miniature version of Kyungsung and a modern commodity world in itself. Second, the fact that phantasmagoria is a major element of the landscape of the Ya-Aeng means that there is a special way of seeing. For modern subjects, the phantasmagoria of the Ya-Aeng has acted as a learning mechanism for a modern way of seeing. Third and finally, the phantasmagoria of the Ya-Aeng was an illusion to encourage the continued consumption of this culture and at the same time, forget about the capitalism-controlled urban culture. At this time, capitalism was dominated by the influence of Japanese imperialism. The significance of this study lies in that it expands the idea of the Ya-Aeng from the events inside Changgyeongwon into the urban culture, which is a projection of modern urban society. In addition, where the Ya-Aeng in the past had been regarded as a decadent and poor-quality spring celebration in comparison to the traditional spring celebration, this study proposes a new point of view for the Ya-Aeng in an urban social context.