• Journal of the Korean Society of Food Culture
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• v.33 no.3
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• pp.207-216
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• 2018

This study examined the potential of export items in Malaysia by investigating the awareness and preference for Korean food products. A high potential product list developed from the literature, included reports about the food export status in Korea and Malaysian food trends. An online survey was carried out with 600 consumers in Malaysia. With 435 valid responses, the average awareness of the Korean food products was 3.13, and the preference was 3.48 on a 5-point scale. The awareness and preference of Korean food products were higher in the 20s-30s group than in the older groups. In particular, the Muslim group had a higher awareness for 'ramyon' than the other groups, and the Buddhist group had a higher preference for 'ginseng beverage' than the other groups. The most well-known and preferred products were ramyon, hot noodles, kimchi, biscuits, fruits & vegetable beverage, and sauce (with Korean traditional sauce)'. Based on these results, the marketing implications of the study findings are discussed.

• Journal of the Korean Society of Food Culture
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• v.32 no.4
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• pp.275-286
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• 2017

The purpose of this study was to provide basic data for development of a recipe for muslim-friendly halal Korean foods through investigation of awareness of Korean foods, taste evaluation, and menu preferences. After Korean foods' menu range and standard were set up for the survey and in-depth interviews with three halal food experts were conducted, 35 kinds of halal Korean foods were examined. The present study conducted a survey on 205 foreign Muslims living in Jeonju-si, Jeonbuk and Gimpo-si, Gyeonggi who ate Korean foods. Foreign Muslims were male workers in their 20's residing in company housing, and their monthly mean income was 1.01~2 million KRW. The majority of subjects responded that meal problems were the most difficult in everyday life. Concerning the taste of Korean foods, the response rate of 'sweet' and 'spicy' was high while 'Korean food is healthy' and 'Korean food ingredients is fresh' were high for awareness of Korean foods. 'Bulgogi' was the most preferred among the selected Korean foods, which was in line with the results of previous research. There is a need to provide information on Korean foods that can be made with food ingredients certified as halal and their recipes through various media for foreign Muslims who have limitations on in meals due to religious factors.

• The Research Journal of the Costume Culture
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• v.24 no.1
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• pp.67-78
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• 2016

The Indonesian population is estimated at 250 million and ranked as the world's fourth-largest. It is also one of the world's largest Muslim nations. Seventy percent of the population of Indonesia is young consumers in their 20s and 30s. In additions, Indonesian consumers have recently developed a great interest in fashion in general and Korean fashion in particular. This paper addresses issues related to young Indonesian consumers' clothing behavior in terms of clothing image, clothing style, body image, clothing and attitudes toward Korean fashion brands. The survey method was used as a primary research instrument. All measurements were adapted from the existing scales from previous studies. A total of 172 questionnaires were used for the final statistical analysis. Empirical results showed that Indonesian consumers' preferences regarding clothing image were new, casual, humorous, futuristic, soft, interesting and active. In terms of style, Indonesian consumers scored high in their preferences of casual and classic styles. With regard to body image, Indonesian consumers have significant concern for their appearance and body, but at the same time they are more satisfied with their body shape. More than half of the respondents had experience in purchasing Korean fashion products. Indonesian consumers recognized the clothing image of Korean fashion brands as new, futuristic, and hi-tech. Furthermore, they perceive the clothing style of Korean fashion brands as casual, feminine, and sexy. Korean fashion brand purchase intension was significantly influenced by recognition and preference of Korean fashion brand.

• Asian Pacific Journal of Cancer Prevention
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• v.16 no.18
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• pp.8541-8551
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• 2016

Background: The coverage of breast and cervical cancer screening has only slightly increased in the past decade in Thailand, and these cancers remain leading causes of death among women. This study identified socioeconomic and contextual factors contributing to the variation in screening uptake and coverage. Materials and Methods: Secondary data from two nationally representative household surveys, the Health and Welfare Survey (HWS) 2007 and the Reproductive Health Survey (RHS) 2009 conducted by the National Statistical Office were used. The study samples comprised 26,951 women aged 30-59 in the 2009 RHS, and 14,619 women aged 35 years and older in the 2007 HWS were analyzed. Households of women were grouped into wealth quintiles, by asset index derived from Principal components analysis. Descriptive and logistic regression analyses were performed. Results: Screening rates for cervical and breast cancers increased between 2007 and 2009. Education and health insurance coverage including wealth were factors contributing to screening uptake. Lower or non-educated and poor women had lower uptake of screenings, as were young, unmarried, and non-Buddhist women. Coverage of the Civil Servant Medical Benefit Scheme increased the propensity of having both screenings, while the universal coverage scheme increased the probability of cervical screening among the poor. Lack of awareness and knowledge contributed to non-use of both screenings. Women were put off from screening, especially Muslim women on cervical screening, because of embarrassment, fear of pain and other reasons. Conclusions: Although cervical screening is covered by the benefit package of three main public health insurance schemes, free of charge to all eligible women, the low coverage of cervical screening should be addressed by increasing awareness and strengthening the supply side. As mammography was not cost effective and not covered by any scheme, awareness and practice of breast self examination and effective clinical breast examination are recommended. Removal of cultural barriers is essential.

• International Journal of Advanced Culture Technology
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• v.7 no.1
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• pp.216-224
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• 2019

The number of patients from Middle Eastern Arabic countries is steadily increasing in respect to the South Korean government's medical tourism strategies. Word of mouth is one of the main determinants concerning the Middle Eastern Arab patients' medical tourism destination. Further, patients' satisfaction affects repurchase and revisit intention. This study aimed to measure the level of Middle Eastern Arab patients' satisfaction, and to measure the effect of different medical factors on satisfaction in such patients who are seeking medical attention in South Korea. A 110 Middle Eastern Arab patients who visited South Korea for medical purposes participated in our survey between November, 2016 and April, 2017. All factors had a high mean (${\geq}4.24$; ${\geq}84.8/100$) except for one factor (hospital halal meals (3.82; 76.4)). To identify factors influencing participants' overall satisfaction we used multiple regression analysis. Physicians, interpreters, and halal meals were the main factors influencing overall Middle Eastern Arab patients' satisfaction. Physicians and interpreters in Korea are recommended to be oriented to basic Islamic beliefs and Middle Eastern Arab patients' behavior. Daily communication, such as speaking directly to the patient, limiting important issues to two or three at a time, and translating sentence by sentence, could help to improve Middle Eastern Arab patients' satisfaction. Enlisting Middle Eastern nutrition specialists in medical institutions in South Korea may substantially improve non-medical services satisfaction such as halal food and dietary restrictions.

• SUVANNABHUMI
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• v.6 no.1
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• pp.107-135
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• 2014

Cham identities which are socially constructed and multilayered, display their markers in a variety of elements, including homeland attachment to the former Kingdom of Champa, religion, language and cultural traditions, to mention a few. However, unlike other contemporary diasporic experience which binds the homeland and the host country, the Cham diaspora in Cambodia has a unique pattern as it seems to have no voice in the political and economic spheres in Vietnam, its homeland. The relations between the Cham in Cambodia and Vietnam seem to be limited to cultural heritages such as Cham musical traditions, traditional clothing, and the architectural heritage. Many Cham people have established networks outside Cambodia with areas of the Muslim world, like Malaysia, Indonesia, southern Thailand and the Middle Eastern countries. Pursuing education or training in Islam as well as working in those countries, especially Malaysia has become a way for the Cham to widen their networks and increase their knowledge of particularly, Islam. Returning to Cambodia, these people become religious teachers or ustadz (Islamic teachers in the pondok [Islamic boarding school]). This has developed slowly, side by side with the formation of their identity as Cham Muslims. Among certain Cham, the absence of an ancient cultural heritage as an identity marker has been replaced by the Islamic culture as the important element of identity. However, being Cham is not a single identity, it is fluid and contested. Many scholars argue that the Cham in Cambodia constitute three groups: the Cham Chvea, Cham, and Cham Bani (Cham Jahed). The so-called Cham Jahed has a unique practice of Islam. Unlike other Cham who pray five times a day, Cham Jahed people pray, once a week, on Fridays. They also have a different ritual for the wedding ceremony which they regard as the authentic tradition of the Cham. Indeed, they consider themselves pure descendants of the Cham in Vietnam; retaining Cham traditions and tending to maintain their relationship with their fellow Cham in Central Vietnam. In terms of language, another marker of identity, the Cham and the Cham Jahed share the same language, but Cham Jahed preserve the written Cham script more often than the Cham. Besides, the Cham Jahed teaches the language to the young generation intensively. This paper, based on fieldwork in Cambodia in 2010 and 2011 will focus on the process of the formation of the Cham identity, especially of those called Cham and Cham Jahed.