• Korean journal of food and cookery science
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• v.28 no.2
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• pp.183-193
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• 2012

In this study, data was collected on the dietary life education at elementary schools according to the Food Education Support Act using elementary school teachers as subjects. A survey was conducted on 258 elementary school teachers at seven elementary schools located in Seoul, Gyeonggi, and Daegu, Korea from April 14-17, 2010. Most teachers reported that dietary life education was very much needed. The appropriate individuals to teach dietary life education were nutrition teachers, charge teachers, and dietary life education tutors, in that order. The most appropriate time to conduct dietary life education was during dietary life-related subject hours, dietary life education hours, food service hours, and discretionary and extracurricular activities, in that order. The most effective materials and methods used for dietary life education were projection materials and dietary life-related special lectures. Efficient dietary life education methods can be used to develop dietary life education programs. Based on these results, elementary school teachers recognize that dietary life education is very much needed and believe that it would be desirable to conduct dietary life education using nutrition teachers in cooperation with other related teachers.

• Journal of the Korean Society of Food Culture
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• v.21 no.2
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• pp.107-115
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• 2006

The purpose of the study was to investigate the perception and the knowledge of the Korean traditional foods in elementary school students. For the investigation, 373 fifth-grade elementary school students in Incheon were surveyed by a questionnaire, and the data were analized by the SPSS 10.0 program. The result showed that 85% of the surveyed schoolchildren showed the interest in the Korean traditional foods. It also revealed that female students are more interested in the traditional food than male students and the children of the career woman are more interested than those of the housewives. As for the motive of their interest, 39.7% of the subjects answered 'through mass media'. Male students and the children of the housewives got the interest through their mother, and female students and the children of the career woman got the interest through their hobby of cooking food. Among the traditional foods, 76.4% of the children designated kimchi as the most proud traditional food. As for the reasons of reducing traditional food use, 39.9% of students responded because of 'not-tasty' and 28.7% of students replied because of 'not enough time to cook'. But 62.2% of the subjects thought the traditional foods should be more used in the future. As for the succession and development of the traditional foods, 33.8% of the subjects said it should be carried out by the family. The basic knowledge score of the traditional foods was 5.78 on a scale of 10, which showed relatively low level. The lower their basic knowledge, the less their interest in the traditional foods was. The samgyetang, ogokbap and bindaetteok were the most perceived traditional foods. The cheonggukjang, nabakgimchi and jindallaehwajeon were the foods they had seen, but the they didnot have heard or seen the others. Among the traditional foods, susugyeongdan, jindallaehwajeon and dasik were more perceived by the schoolchildren in the rural area than those in the urban area. The jindallaehwajeon and dasik were more perceived by female students than by male students. Therefore, in order to make elementary schoolchildren take the traditional foods with pride by increasing their perception and knowledge of them, the family should give them many opportunities to eat traditional foods. The school also should try to establish a cooperative relationship to the family of schoolchilderen and use more Korean traditional foods in the school's meal program. Furthermore, the society's concern and support are necessary and also the role of mass media, which have great influence on children, is important.

• Journal of the Korean Society of Food Culture
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• v.13 no.5
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• pp.461-474
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• 1998

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.

• Journal of the Korean Society of Food Culture
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• v.23 no.1
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• pp.73-89
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• 2008

Muck (Korean traditional starch jelly) is very unique and the one of the oldest starch processing traditional food. The typical ingredients for making muck such as acorns, mungbean and buckwheat have been eaten since the new stone age or even before that era. This study was for investigation on the history of muck and its processing methods in the ancient and the modern culinary literatures from the 1400’s to 1900’s. The summary of the reviews was as follows. In the ages from the 1400’s to 1700’s, using starch powder, Se-myon and Chang-myon were made and their shape were like noodles instead of cubical shape. It was after the 1700’s that muck making methods were revealed in the literature, like ${\ulcorner}Gyeong-do-jabji{\lrcorner}$ (1730) and${\ulcorner}Go-sa-sib-e-jib{\lrcorner}$ (1737). The naming of muck might be from the time after 1800’s, in${\ulcorner}Myoung-mul-kiryak {\lrcorner}$ (around 1870) the basis of the names of Choeng-po (white mungbean jelly) and Whang-po (yellow mungbean jelly) could be found. One of the most well-known muck dish, Tang-pyeong-chae, was recorded many old literatures, so it was found that Tang-pyeong-chae was very popular and governmental policy of Tang-pyeong-chak influenced the food of the common people. In ${\ulcorner}Shi-eui-jeon-seo{\lrcorner}$ (late 1800’s) there were records of several types of muck and starch powder making methods in detail which were handed down to the modern ages.

• The Journal of the Korea Contents Association
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• v.14 no.11
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• pp.944-954
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• 2014

This paper discusses how the traditional cuisine of Korea capitalizes on "nostalgia" for the past. While examining the (re)invention of Buddhist cuisine and Andong food, this paper contends that traditional Korean cuisine is commodified through a process of de-contexualization. This paper first discusses the possibility that the idea of traditional cuisine is an invention in the first place. The history of temple food, for instance, suggests that it was created as a vehicle for circulating and implementing the ruling ideology in the ancient societies of China. This paper then turns to the issue of the growing influence of traditional cuisine in contemporary Korean culture, which is related to the public's demand for healthy food and also tied with the South Korean society's need for promoting a national cuisine in the age of globalization. The rise of traditional cuisine is a sign that people are seeking to reform their eating habits and form a counterculture. Yet, another side of the story is that consumers end up taking part in the self-expanding capitalist market with more consumer choices rather than forming a genuine counterculture. In this respect, the reinvention of temple food is closely related to what Jean and John L. Comaroff call the "emergence of consumption as a privileged site for the fabrication of self and society, of culture and identity".

• Journal of the Korean Society of Food Culture
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• v.3 no.3
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• pp.259-273
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• 1988

Korean and Japanese have accustomed themselves to eating rice (Oriza Sativa Japonica) with soup. In the formation of soup culture, Japanese has classified soups on the viewpoint of visual sensation. On the other hand, Korean has classified soups on the viewpoint of time. The new 'Japanese Tasi' culture has slowly infiltrated into the traditional 'Korean Tang' culture for a century. Therefore, this paper discusses the cultural conflicts laying stress on the consumer consciousness.

• Culinary science and hospitality research
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• v.12 no.1 s.28
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• pp.157-172
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• 2006

Food Culture is formed in a unique culture heritage in some areas harmonized with social factors mixed with geographical conditions, natural environment, culture and religion. The more the life skill develops highly, the more people focus on improvement of the life skill in order to realize a delightful and convenient life, and plan an increase of production. Recently food-service companies have changed very quickly with economic environment. Such change will be continued and its speed will be more faster than now. Many food-service companies will disappear for weak competition, if they don’t manage adequately in such a case. Therefore, food-service companies have to search for an efficient, unique and creative management strategy. In such a viewpoint, Kyunggi-do designated five local cities as a model of Food Culture Streets greeting Welcoming Year of Kyunggi-do in 2005. The purpose of this study is to serve the healthy food to visitors visiting the Food Culture Streets and to do public relations about the excellence of their traditional food. In addition, this study includes improving tastes and qualities of food through education about cooking skills, management strategies and the best service with unique and creative menu development. Accordingly, we need to analyze the factors continuously on the business of food culture streets, and intend to use them as a database for high quality education and activity of food service industry in the future.

• Journal of the Korean Society of Food Culture
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• v.36 no.1
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• pp.1-27
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• 2021

Eumsikjeoljo (integrity with food) originally came from the Andong district, where the Goseong Yi clan inherited a cookbook from their ancestor Lee Jeong-Rong (1798~1871). The cookbook was written in an antiquated style and is estimated to have been written around the year 1865. Details of the era and authorship are seldom available for the extant ancient cookbooks. The authors of these books and the period during which these books were precisely written were studied through the Eumsikjeoljo which is a repository of 46 cooking disciplines. Of these 10 deal with the practice of traditional Korean crispy snack making, 4 with rice cake making, 3 of the yeonbyeong kind, 19 examples of Korean side dish making, 6 recipes of the kimchi variety, 2 examples of paste-based recipes, and 2 instances of instructions on how to make vinegar-based extracts. Also, in Eumsikjeoljo, there are descriptions of 29 different ways to brew rice wine. Of these, Danyang wine among the Leehwa wines and 13 others account for over 44% of the content. Leeyang wine and Sogok wine are represented by 10 different varieties and constitute around 34% of the entries. Samyang wine and Baek-il wine, along with 6 others, constitute 21% of the entries. The secret recipes of the Goseong Yi clan in the Andong district were recorded so that they could be transferred to the descendants of the clan. An inspection of the recipes and wine brewing techniques recorded in Eumsikjeoljo provides a clearer picture of the mid-1800s Andong noble family's traditional food habits and simultaneously sheds light on the late Joseon dynasty's food 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.

• Journal of the Korean Society of Food Culture
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• v.30 no.1
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• pp.8-19
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• 2015

"Sujeonggwa" is a traditional korean beverage made from dried persimmon, cinnamon, and ginger and is often garnished with pine nuts. The purpose of this study was to investigate changes in the ingredients, recipes, and processing of "sujeonggwa" in Korean cookbooks published since 1400. The name sujeonggwa is derived from jeonggwa. In the early 1600s, sujeonggwa was used in ancestral rites and as a reception beverage, although we don't know its cooking method. According to the literature of the early 1800s, sujeonggwa was made from various fruit ingredients such as pear and yuzu. But since the late 1800s, it has been mostly made from dried persimmon based on ginger and cinnamon boiled with water. Garyeon-sujeonggwa is made with lotus leaf while japkwa-sujeonggwa is made with pear and yuzu. Japkwa-sujeonggwa is similar to hwachae in terms of ingredients and cooking method.