• Journal of the Korean Society of Food Culture
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• v.35 no.1
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• pp.1-13
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• 2020

This study categorized and made considerations of the fermented soybean pastes into Meju, Chungjang, Si, mixed Jang, and other Jang in accordance with the manufacturing methods described in the fermented soybean paste section of Sangayorok (1450's), Suunjapbang (1540's) and Gyemiseo (1554). These are ancient cook books written in Chinese characters during the first half of the Joseon Dynasty. The content on the fermented soybean pastes recorded in these books included 24 items in Sangayorok, 11 items in Suunjapbang, and 14 items in Gyemiseo. In conclusion, the most important fermented soybean pastes during the first half of the Joseon Dynasty were those used to produce soy sauce-like seasoning for the purpose of a-chieving a salty taste with Meju made of soybeans as the main ingredient. The manufacturing techniques for such traditional fermented soybean pastes have been passed down through history to the present era.

• The Korean Journal of Food And Nutrition
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• v.21 no.3
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• pp.344-354
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• 2008

The traditional ritual foods of Korea have developed with for many years, and differ by locality, family customs and religious characteristics. In an efforts to establish the database on that addresses the difficult issue of a classification system for traditional Korean foods, we have conducted a survey of a traditional Korean ritual foods. In the database, typical 10 rites are represented, covering birth to death, these are birth, the hundredth day after birth, the first birthday, the commemoration of finishing books(graduation), the coming of age ceremony, marriage, the birthday feast for an old man, the 60th wedding anniversary, the funeral, and the memorial service. For each rite, the appropriate traditional Korean foods are classified into 6 categories-main dishes, side dishes, tteok lyou, hangwa lyou, eumchung lyou and the others. Some of these have varied considerably with the passage of time, and some have since disappeared. This database provides a basis for generational transmission, preservation and development of traditional Korean ritual foods as one of the components traditional Korean culture.

• Journal of the Korean Society of Food Culture
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• v.6 no.1
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• pp.71-81
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• 1991

This study was surveyed the Preference for the Korean Traditional Food. 500 wives residing in Seoul, Kyngkee, Kangwon region, and 150 cookers of Korean Restaurants in Kyugin region were sampled randomly. The results were as follows; 1. The concept of the traditional food was 53.5% in more ${\ulcorner}$excellent than that of overseas${\lrcorner}$, 59.8% in ${\ulcorner}$excellent and delicious${\lrcorner}$, 78% in ${\ulcorner}$the need for the partial development of fastfood${\lrcorner}$. 2. The present viewpoint of traditional food was 78.7% in preference for korean food, 81.3% in preference for boiled rice and podrridge at breakfast, Soy-Sauce and Kimchi of home-making was highly marked in 65.9, 96.1% respectively. The kinds of traditional food descended to home were rice cake (dduk), shikke, kimchi, stuffed bun (mandu), fruit punch in the order named. Korean kookies and beverage were preferred, but they were very difficult in making at home. Therefore 50.8% of the answered bought them at market. The preferred korean kookies and beverage were shikke, yakgwa, sujunggwa, gangjung, fruit Punch in the order named. 3. When dined out, 65.6% of the people made much of ${\ulcorner}preference{\lrcorner}$. In the case of few side dishes, 34.1% answered using fast food. 4. ${\ulcorner}Preferrence{\lrcorner}$ for boild rice and podrridge was generally high, but ${\ulcorner}frequency{\lrcorner}$ was low. Both ${\ulcorner}preference{\lrcorner}$ and ${\ulcorner}frequency{\lrcorner}$ of sauce and stew were high. ${\ulcorner}Preference{\lrcorner}$ for traditional beverage was low on the whole. Therefore we must activate the unknown kinds of traditional beverage earnestly. 5. The need of education about the traditional food at home & school was very high. 6. The answers of the cookers in Korean Restaurants could be summarized as; 1) The Korean traditional food was relatively excellent (54.3%). 2) The taste of food ought to be shown food stuffs property (65.8%). 3) In order to cultivate the professionals, the systematic education should be enforced.

• Asia-Pacific Journal of Business Venturing and Entrepreneurship
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• v.11 no.3
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• pp.169-176
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• 2016

Our Korean cuisine, due to growing interests in Korean culture along with outstanding performance of K-pop stars, is attracting worldly attention. As the worldly food pursuit tendency is changing from"fast food" to "slow food", preference for our Korean cuisine, which is well-known for its healthiness, is growing. However, our Korean cuisine, in terms of the world citizen's preference, as receiving evaluation for being lacking behind of Sushi of Japan, Dimsum of China, pizza and pasta of Italy, rice noodle of Vietnam, even to Indonesian and Middle-East foods, has not been achieving drastic advancements despite the cosmopolitan's attention. The previous studies were suggesting that, failure of a localization strategy that changes our traditional taste and aroma adaptive to foreigners' preference, is a cause for this. This study, through case studies of Korean food businesses in the US which have achieved a success through localization strategy, attempts to propose the following global entrepreneurial strategy of Koran food at the US dining out market. As a global entrepreneurial strategy for success, we propose, first a sales strategy not for Koreans but for local people as main customers, second a customization strategy which is not our traditional way but that meets local standard, and finally a committed entrepreneurship.

• Journal of the Korean Society of Food Culture
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• v.34 no.5
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• pp.508-533
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• 2019

This study investigated the Sachanbalgi, which record the royal feasts given by the royal family of the Joseon Dynasty of Korea. These records are contained within the Gungjung Balgi, which recorded the types and quantity of items used in royal court ceremonies. The Eumsikbalgi is the general name for the records of food found within this document. Using these Eumsikbalgi, and in particular the Sachanbalgi, this study investigated the food eaten and bestowed by the Joseon royal family. The Sachanbalgi describes four categories or occasions of feasts: royal birthdays, childbirth, royal weddings, and funerals. These records allow us to reconstruct who the attendees were and what the table settings and food were for instances not directly indicated in oral records, books, or other documents. The food at these Sachan (feasts) was diverse, being related to the specific event, and its contents varied based on the position of the person who was receiving the food. Usually, Bab (rice) was not found at a Sachanbalgi, and only on two occasions were meals with Bab observed. Specifically, it was served with Gwaktang (seaweed soup) at a childbirth feast. There were seven kinds of soups and stews that appeared in the Sachanbalgi: Gwaktang, Yeonpo (octopus soup), Japtang (mixed food stew), Chogyetang (chilled chicken soup), Sinseonro (royal hot pot), and Yukjang (beef and soybean paste). Nureumjeok (grilled brochette) and Saengchijeok (pheasant), and Ganjeonyueo (pan-fried cow liver fillet) and Saengseonjeonyueo (pan-fried fish fillet) were eaten. Yangjeonyueo, Haejeon, Tigakjeon (pan-fried kelp) and other dishes, known and unknown, were also recorded. Boiled meat slices appeared at high frequency (40 times) in the records; likewise, 22 kinds of rice cake and traditional sweets were frequently served at feasts. Five kinds of non-alcoholic beverages were provided. Seasonal fruits and nuts, such as fresh pear or fresh chestnut, are thought to have been served following the event. In addition, a variety of dishes including salted dry fish, boiled dish, kimchi, fruit preserved in honey, seasoned vegetables, mustard seeds, fish, porridge, fillet, steamed dishes, stir-fried dishes, vegetable wraps, fruit preserved in sugar, and jellied foods were given to guests, and noodles appear 16 times in the records. Courtiers were given Banhap, Tanghap, Myeonhap, wooden bowls, or lunchboxes. The types of food provided at royal events tracked the season. In addition, considering that for feasts food of the royal household was set out for receptions of guests, cooking instructions for the food in the lunchbox-type feasts followed the cooking instructions used in the royal kitchen at the given time. Previous studies on royal cuisine have dealt mostly with the Jineosang presented to the king, but in the Sachanbalgi, the food given by the royal family to its relatives, retainers, and attendants is recorded. The study of this document is important because it extends the knowledge regarding the food of the royal families of the Joseon Dynasty. The analysis of Sachanbalgi and the results of empirical research conducted to reconstruct the precise nature of that food will improve modern knowledge of royal cuisine.

• Journal of the Korean Society of Food Culture
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• v.30 no.3
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• pp.377-386
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• 2015

The purpose of this research was to appraise physicochemical properties by utilizing different Mit-sool, Juk, Seolgi-tteok, and Godubap, to produce traditional liquor. In all experimental plots, pH and amino acidity tended to increase with duration of fermentation. Titratable acidity displayed a very high number on the second day but then tended to decrease as fermentation progressed. Sugar contents were highest on the fourth day and tended to decrease with time. Alcohol content increased sharply at the initial stage of fermentation and increased gradually. On the 15th day, traditional liquor made with Godubap recorded the highest alcohol content. Common free sugar components were glucose and sorbitol. Common free organic acid components were lactic, succinic, citric, tartaric, malic, and acetic acids. Volatile flavor compounds were six alcohols, five esters, three aldehydes, and two ketones. Regarding overall acceptability in the sensory evaluation, traditional liquor using Seolgi-tteok as Mit-sool scored the highest. Overall, even though different types of Mit-sool had different physicochemical properties, there were no significant differences in volatile flavor compounds or sensory evaluation scores.

• Journal of the East Asian Society of Dietary Life
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• v.16 no.5
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• pp.506-514
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• 2006

Sikhe a general Korean traditional drink, is a sweet drink fermented with malt powder rice(or glutinous rice). To investigate the perception and use behavior of Sikhe, 35.2% of the male and 64.8% of the female adults in Daegu and Kyungbuk area were surveyed. The methods frequency, percentage, chi-square test and one-way ANOVA were used to analyze the data. The main results were as follows : 36.1% of the participants usually preferred the traditional drinks and 94.7% of them had experienced Sikhe among the traditional drinks. Most respondents liked Sikhe owing to its good taste. In addition, the responses to 7 questions about the Sikhe were also measured on a 5-point likert scale. The statement 'Sikhe is a traditional food' and 'Sikhe is a natural food' received high positive responses and adults in their 50's had a generally better knowledge of Sikhe than the counterparts. furthermore, 54.8% sometimes purchased commercial Sikhe, but 40.7% didn't buy it at all due to bad taste. Therefore, to increase the intake of commercial Sikhe, the taste needs to be improved, and 59.8% of adults suggested that 'Add other ingredients and the taste can be improved', while 58.8% replied 'maintenance' prospects for Sikhe consumption.

• Journal of the Korean Society of Food Culture
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• v.11 no.2
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• pp.179-206
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• 1996

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, $X^2$ (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.

• Culinary science and hospitality research
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• v.18 no.3
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• pp.137-148
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• 2012

The purpose of this study is to compare and analyze the recognition and preference of Korean traditional cookies and Japanese "Wagashi" by consuming patterns and demographic characteristics in order to suggest strategies for promotion of Hangwa, Korean traditional cookies. Consumer questionnaire survey was done to quantify 241 answers for Korean traditional cookies and 249 for Wagashi, and they were used for final analysis, frequency, t-test, One-way ANOVA, and regression analyses with SPSS 12.0. As a result, it was found that there were the differences of recognition by demographic factors and consuming patterns on the preference and recognitions. Especially in the demographic characteristics, there were differences in recognition by age and education levels for hangwa and by age for wagashi. According to the regression analysis, recognition affected preference for hankwa and wagashi.

• Journal of the Korean Society of Food Culture
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• v.30 no.3
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• pp.249-266
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• 2015

The sauce and paste, which is collectively called as 'jang' in Korean is the staple seasoning of Korean cuisine. Although China shares some aspects of the Jang (醬), the exact types and forms are different. In this study, we explore the current Korean jang through the six culinary books- "Seongwonlog (醒園錄)", "Yangsolog (養小錄)", "Jojeongjip (調鼎集)", "Susiggeeumsigbo (隨息居飮食譜)", "Junggwerok (中饋錄)", and "Sosigseolyag (素食說略)" from the Qing Dynasty of China. The Jang of Qing Dynasty are further classified into the Chumjang (甛醬), Dusi (豆豆支), Chungjang (淸醬), and jangyou (醬油). To make these four types, the huangzi (黃子) has to be first made from the flour or beans, after which salt is added and sun-dried. Chumjang is the type of Chunjang used to make Zhajiangmian and is widely used in the Northern part of China. Like Chumjang, Dusi is made from flour and beans. Salt as well as various spices like Star anise, Chinese pepper and sesame are added. This type of paste is widely used in the Southern part of China. Chungjang is made when salt and water are added and sun-dried, after which it is filtered through an apparatus called Jangyou. The final product is sauce similar to today's soybean sauce.