• Journal of the East Asian Society of Dietary Life
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• v.15 no.3
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• pp.247-256
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• 2005

This study was performed by questionnaire to investigate the preference for Korean traditional foods and revisiting intentions of Japanese tourists. The Subjects were consisted of 280 Japanese tourists staying at Gyeongju and Busan area. The results of this study were as follows: Among the respondents, $61.1\%$ selected 'taste' as the most important factor affecting the preference for korean traditional foods. On the frequency of eating, 'over 8 times per year' scored as high as $27.9\%$. The motivation of eating Korean foods was answered as 'With visiting Korea' by $48.2\%$ Thirties and forties ate Korean traditional foods more often than the others did $61.8\%$ of the Japanese tourists intended to eat more Korean traditional foods in the future. But the necessity of hygienic improvement was pointed out by $32.1\%$ of the subjects. Male subjects wanted the improvement of nutrition, taste and storage, while females shape, color and packing. The preferred Korean traditional foods were 'Bulgogi', 'Kimgui', 'BaechooKimchi', 'Bibimbap', and 'Samgaetang' in the order. On the other hand, the preference for 'Soojeongkwa', 'Songpeon', 'Kalgooksoo', 'Injelmi' and 'Sikhye' was very low. Male subjects favoured 'Cholbap', 'Ogokhap', and 'Youkgaejang', while females liked better 'Oisobaki' and 'Ddukboki. The people who were over fifties preferred 'Ssalbap', 'Boribap', 'BaechooKimchi', and 'Ggakdugi' and forties liked 'Kongbap' and 'Kimhap' better. The most effectual food items provoking revisiting intention to Korea were 'Jeon', and 'Bap', 'Meon' and 'Jjigae' were ranked in next.

• Journal of the Korean Society of Food Culture
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• v.37 no.2
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• pp.133-142
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• 2022

The purpose of this research was to examine the preferences of five traditional Korean drinks and analyze the factors affecting the preferences of children aged 7-12 in Korea, Vietnam, and China. The samples used in a sensory test were omija-cha, yuza-cha, sujeonggwa, sikhye and misutgaru. The test was performed to examine the overall, appearance (color), odor, taste and mouth-feeling and a sweetness intensity using 5 point hedonic scale (1=dislike extremely, 5=like extremely) and, check-all-that-apply (CATA) method was performed to determine preference and non-preferences factors. The preference of all samples except sujeonggwa showed significant differences in all items of the preferences (p<0.001). Almost items of the preference was rated more than 4 points in Chinese and Korea children. The sweetness intensity showed also significant differences in all items of the preferences except sujeonggwa (p<0.001), and evaluated as not sweet-appropriate with the score between 2 and 3 points. Sweetness, color, mouth-feeling, familiar flavor and healthy feeling was selected for the factors affecting the preferences. In conclusion, the result of this study determine the preferences and the affecting factors for the traditional Korean drinks in children of Korea, Vietnam, and China.

• The Korean Journal of Food And Nutrition
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• v.25 no.3
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• pp.554-563
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• 2012

The object of this research is to analyze and classify the preference on Korean traditional desserts by age groups. More women than men were observed to have a healthy diet. In addition, with regards to age, children and young people were founf to have a healthier diet than the median age. Women showed a preference for dessert more so than men. Both men and women showed to eat dessert when reminded, and the young, as well as middle-aged were found to eat dessert often. Korea sign a survey on the traditional dessert, like rice cake, were the preference for women, whereas men were fixated in soft drinks, fruit punch and Schisandra chinensis fruit punch with Rhododendron. Young people liked rice cakes, while the median age liked chajongryu hangwaryu. In soft drinks, fruit punch and watermelon Sikhye was preferred by two of the young, while the middle-aged preferred baesuk and Schisandra chinensis fruit punch.

• Journal of the East Asian Society of Dietary Life
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• v.16 no.5
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• pp.497-505
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• 2006

This questionnaire study was conducted to investigate the levels of recognition and attitude for Korean traditional food among Japanese tourists. The aim was to provide basic data for making a detailed marketing direction alignment of globalization and commercialization of Korean traditional food. The results can be summarized as follows. The 'Korean wave(Hanliu)' was 'the number of known Korean star performers'(3.77 points), 'the number of watched Korean dramas'(3.67 points), 'the number of watched Korean movies'(3.44 points), 'the number of owned Korean singer's tapes or CDs'(3.04 points), 'the number of read books'(2.83 points), and 'the number of viewed cartoons'(2.49 points), in order. The high-intake frequency of Korean traditional foods was 'Bibimbap', 'Galbigui', 'Baechookimchi', 'Bulgogi', 'Kkakdugi', 'Tteokbokki', 'Japchae', 'Galbitang', 'fajeon', and 'Namullyu' in order. On the other hand, the intake frequency of 'Songpyeon', 'Inielmi', 'Sikhye' and 'Sujeonggwa' was very low. The most effective 'Hanliu' item for raising the recognition of Korean traditional food was 'the number of read books'. The most effective 'Hanliu' item for raising the experience of Korean cooking was 'the number of read books', followed by 'the number of watched Korean movies', 'the number of watched Korean dramas', and 'the number of viewed cartoons' in order. The most effective 'Hanliu' item for raising the intake frequency of Korean traditional food was' the number of watched Korean dramas', followed by 'the number of watched Korean movies' and 'the number of read books' in order.

• Journal of the Korean Dietetic Association
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• v.19 no.4
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• pp.356-372
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• 2013

This study was carried out to investigate the perception, preference and usage of Korean festival foods of women according to age in Busan. The survey was conducted from October 15, 2012 to November 30, 2012 using questionnaires and the data were analyzed with the SPSS program. In general, younger women (20~30 years old) had a lower interest in Korean festival foods than slightly older women (40~50 years old). Most of women over 40 years of age prepared Korean festival foods at home, but many who were in their 20's (45.9%) and 30's (41.1%) obtained their foods from family and relatives. Overall, 62.5% of the subjects wanted to inherit Korean festival food from family and relatives. The dissemination of information and recipes of Korean festival foods were needed for succeeding to Korean festival foods. The taste score was significantly lower for women in their 20's compared to those over 40. Women under 40 reported a lower ease of cooking compared to women over 50. Tangguk (4.93) on Seollal showed the highest perception degree in the order of Namul (4.91), Tteokguk (4.90), and Sikhye (4.90). Jeon, Yaksik, Sikhye, and Gangjeong were the most highly preferred in every group. The preference degree of Pajeon was significantly higher in women under 40 than in those over 60. Tteokguk and Tangguk were more highly preferred in women in their 30's and 40's compared to the other groups. There was a significant positive correlation between preference for festival food and education level, degree of knowledge, degree of interest, will for inheritance, and will for learning (P<0.01). In conclusion, festival foods rich in local tradition should be developed, publicized and used to educate others. The simplification of cooking methods and the development of processed foods are needed to pass on the traditional food culture of Busan.

• The Korean Journal of Food And Nutrition
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• v.10 no.1
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• pp.82-86
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• 1997

A Korean traditional sweet rice drink "Sikye" was produced from the raw material of 20% of rice and 4% malt supplemented with 2l of tap water, by incubating the mixture at 6$0^{\circ}C$ for 7 hours. The product was found to contain 11.01% of maltose, 5.31% of isomaltooligosaccharides, 1.75% of maltotriose and 0.28% of glucose. Maltose, maltotriose and isomaltooligosaccharides in Sikye were seperated by ethanol (3 volume) precipitation repeated three times, followed by gel chromatography of Toyopearl HW-40S. 1H-NMR analysis revealed that the products of G2 and G3 size had only $\alpha$-1, 4-glucosidic linkage. but isomaltooligosaccharides showed both signal of $\alpha$-1, 4 and $\alpha$-1, 6-glucosidic linkage with its estimation ratio of 5:1. Isomaltooligosaccharides were hydrolyzed to produce maltooligosaccharide series from maltose to maltohexaose by pullulanase. These results, suggest that isomaltooligosaccharides were constructed by maltohexaose main chain with maltose or maltotriose and maltotetraose side chain.ide chain.

• Culinary science and hospitality research
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• v.19 no.3
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• pp.46-56
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• 2013

This study investigates the quality characteristics of Sikhye, a Korean traditional drink, made with different amounts of Monascus anka rice, or red yeast rice, and the results are as follows. During the saccharification process of red yeast rice, there was not significant change in pH, and its sugar content increased. It revealed that the optimal hours of saccharification for making Sikhye were four or five hours, which showed the highest in $^{\circ}Brix$. PH decreased significantly with increasing amounts of red yeast rice, and there was no change in sugar content and reducing sugar. Chromaticity L values decreased with increasing amounts of red yeast rice, and a value, b value and the turbidity increased. DPPH free radical scavenging activity of the samples showed significant differences in the samples with high scores as the amounts of red yeast rice increased. As a result of measuring the total microorganism number of the sample stored at $4^{\circ}C$, storability was improved with increasing amounts of red yeast rice. Preference was high in the order of 40%, 50%, 30%, 20%, 0%, and 10%, and the optimal amount of red yeast rice was less than 40-50%. Adding red yeast rice showed high scores in the sensory test, showing red color in Sikhye. In addition, its antioxidative activity effect and microbial growth inhibitory activity were considered to improve storability and preference.

• Journal of the Korean Home Economics Association
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• v.37 no.1
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• pp.133-143
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• 1999

Originally, ancestral rites is a ceremony to pay filial piety to ancestors continuously even though they died, and this is a startingpoint based on the thought of paying respect to ancestors and 'root consciousness' which Korean people have. In the earliest days, Korean people worshipped nature and the sacrificial rituals were performed mainly for the fods of the skies and the earth. After the end-Koryeo Era introduced [Juja-Garye]ancestrial rites of forefather in home generalized. By the way, the foods for ancestrial rites on the original literature centering the [Sa-Rye-Pyon-Ram]are as follows: raw meat(saeng: 牲), rice and broth(ban, gaeng: 飯羹), fruits(果), slice meats(po: 脯), salted dry fish(jaban(佐飯), rice punch(sikhye: 食醯), soup(tang: 湯), fish and meat, roasts beef (jeok: 炙), roast vegetable(sookchae: 熟菜), rice cake(pyon: 餠), noodles(麵), soy(醬), Kimchi(沈菜), drink(酒), green tea(cha: 茶) etc. Today, ancestral rites, basically with this conception, has a function to bind the family and relatives as one. But as double income family are increasing, most housewives have heavy burden mentally and financially to prepare the food for the ancestral. The foods for ancestral rites can be said a way to express the internal true heart, and a basic medium to practice the filial piety. Many documents let us know that a few days before the ancestral rites, we should prepare the food for it with careful and pious attitude. And, they stress that our sincere attitude in preparing food is important rather than its quantity. In this industrial society, we have lots of difficulty preparing and observing the same service as it in the traditional socity. But I think that housewives can be freed from the burden they have to some degree when they realize what the true meaning of ancestral rites is and that the food for it plays a role an external expression.

• Clinical and Experimental Pediatrics
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• v.60 no.3
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• pp.70-76
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• 2017

Purpose: This study investigated self-food restriction during breastfeeding, reviewed the literature showing the effect of maternal diet on the health of breast-fed infants, and explored the validity of dietary restrictions. Methods: Questionnaire data were collected from breastfeeding Korean mothers who visited the pediatric clinic of Cheil General Hospital & Women's Healthcare Center from July 2015 through August 2015. The survey included items assessing maternal age, number of children, maternal educational attainment, household income, degree of difficulty with self-food restriction, types of self-restricted foods, dietary customs during breastfeeding, and sources of information about breastfeeding. Results: The questionnaire was completed by 145 mothers. More than a third (n=56, 39%) had discomfort from and usually avoided 4-5 types of food (mean, 4.92). Mothers younger than 40 years had more discomfort (odds ratio [OR], 12.762; P=0.017). Primiparas felt less discomfort than multiparas (OR, 0.436; P=0.036). Dietary practices were not influenced by maternal educational attainment or household income. The most common self-restricted foods were caffeine (n=131, 90.3%), spicy foods (n=124, 85.5%), raw foods (n=109, 75.2%), cold foods (n=100, 69%), and sikhye (traditional sweet Korean rice beverage) (n=100, 69%). Most mothers (n=122, 84.1%) avoided foods for vague reasons. Conclusion: Most mothers restricted certain foods unnecessarily. Literature review identified no foods that mothers should absolutely avoid during breastfeeding unless the infant reacts negatively to the food.

• Journal of the East Asian Society of Dietary Life
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• v.25 no.4
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• pp.549-564
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• 2015

This study was conducted on the head family house of Panseogong coterie of Andong Kwon clans in Daksil village, Bongwha gun, Kyungbuk: historical sources survey and field visit over four rounds were conducted from March to June 2014. In-depth interview, storytelling, and nutrition facts were used as methods of research using 49 participants, and the potentials of trend goods were the main purpose of this research. The specialties of bongwha prefecture in the Chosun Dynasty were pine nut, manna lichen, ginseng, sweetfish, and wild honey. Ritual food bulcheonwi's offerings a feature in Choongjae Kwonbeol's head family - were sacred wine, me, gang, otang, myun, myunjeok, pyunjeok, pyunchung, pyun, po, chungpomook, dojeok, sookchae, ssam, chimchai, sikhye, chogwa, silgwa, soojunggwa, etc. The ritual foods of bulcheonwi's head family house Choongjae Kwonbeol were commercialized through storytelling. Choongjae Kwonbeol's ritual ceremonies, recognized for their national royalty, were reorganized as the traditional Korean table settings, so that the Korean people could easily access them. The special meal called "Geumgyeporansang" represented the head family house foods' essence to share and serve others through the Dacshil village's natural beauty, Bonghwa's local ingredients, and festivities after the "Chungjae Gwunbal Bulchun" rituals. The ritual foods called "Cheongamjungsang", utilizing "Chungjae Gwunbal Bulchun" rituals, were represented in the form of a lunch box: such foods illustrate the classical scholar's mindset that enjoys the nature and arts through education and virtue.