• 한국식품과학회지
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• 제40권6호
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• pp.649-655
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• 2008

한방발효음료를 제조하기 위하여 한방감주의 젖산발효를 유도하였다. 이를 위해 각종 시료로부터 다양한 젖산균을 순수 분리하여 발효적성을 검토한 결과 최적균주로서 LAB19 균주를 선별하였다. LAB19 균주는 곶감으로부터 분리하였으며 생리 화학적 특성 및 16S rRNA 염기서열 분석을 통하여 Leuconostoc mesenteroides로 동정되었다. 한방감주에 종배양한 LAB19 균주를 2.5%(v/v) 접종하고 $25^{\circ}C$에서 60시간 발효시켰을 때, 한방감주는 141.3 g/L의 환원당과 5.33 g/L의 유기산, 그리고 1.19 g/L의 가용성 페놀을 함유하고 있었다. 당과 유기산 구성을 살펴보면 당의 약 90%는 맥아당이었으며, 유기산의 58%는 젖산이었다. 수용성 phenolics 성분 등에 기인하는 라디칼 소거 활성은 L-ascorbic acid의 92.4% 보다 낮은 76.6-75.7% 범위를 유지하고 있었다.

• 한국식생활문화학회지
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• 제9권3호
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• pp.231-240
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• 1994

Sik-hye(rice beverage) made of grain and malt is one of the typical traditional soft drink special day and as a seasonal food in these days as in those. In order to investigate the kind and the temporal variation of the raw materials and the cookery of the sik-hye, the literature survey was carried out. The related literatures after the 'Su-mun-sa-sul' published in 1740, which is known as the first detailed record of the sikhye, were collected. Among them, the 30 references were chosen for further investigation of the changes of the material and the cookery. The sik-hye was classified into two groups of a sweet rice drink type and sikhai type. The former includes sikhye, gamju and dansul, and the latter Andong sikhye. When to drink, how to drink, meterials and how to make according to the type of sikhye descirbed in the literatures were also summarised.

• Journal of Nutrition and Health
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• 제9권4호
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• pp.28-35
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• 1976

To know changes of the food preferences and the practice of pica during pregnancy, ninety two women in the latter half of pregnancy were interviewed in April, 1976 at ten medical centers in Seoul. They were average 27.1 years old, and mostly middle class. 83.7% of the total subjects felt the changes of food preferences due to pregnancy within the first trimester. 60.9% had vomiting as well as losing their appetite and 17.3% vomited three or more times daily which might induce difficulties of water and electrolytes balance in body. The preferences about foods, the taste of foods, and various dishes cooked during morning sickness were changed significantly and showed in lower scores of likes and higher scores of dislikes than those before pregnancy. Particularly, cooked rice and kimchi indicated the increase of more than 50% in dislikes. The preferences after the morning sickness were turned back to those before pregnancy. Desire for water through foods like soft drinks, juice, ice cream, and gamju and salty foods seemed to be spontaneous during pregnancy. A majority of the subjects had three meals and no snack had included more snacks instead of meals during losing appetite and thereafter, had more frequent meals and snacks. Superstitions about chicken, squid, and cuttlefish for pregnant women were prevalent. 11.9% tabooed chicken because of harm for fetus. On the contrary, intended higher inclusions of milk, meat and dried small sardines would be helpful to satisfy the increased recommended allowances of calcium and protein for them. The practice of pica was found in 5.4% and rice was the only real item mentioned. Pica such as amylophagia or geophagia often reported in the U.S. was not answered in this study.

• 한국식생활문화학회지
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• 제11권5호
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• pp.699-710
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• 1996

The sacrificial foods using at 88 villages in Andong area where the village sacrificial rituals are performed, were investigated in 1994. The finding are as follows; 1. Since the village sacrificial rituals keep ancientry, white Baeksulki without any ingredients is used as Ddock (a steamed rice cake) in 74 villages, and in 5 villages the Baeksulki was served just in Siru (a tool used to prepare Ddock). The type of meat serving in rituals has been changing from large animal to small animal and the type of light from bowl-light to candle. 2. Though the ritual observes Confucianism style, memorial address was offered in 34 villages and only in 8 villages, liquor was served 3 times and the address was offered. In 60 villages, liquor was served only once, and calling village god, bowing twice, and burning memorial address paper were performed in order. Burning paper has been meaningful in rituals. 3. Tang (a stew) was served in 21 villages, and in 18 villages even Gook (a soup) was not used. The numbers of village which do not use cooked rice and Ddock are 14, respectively. 4. Fruits are essential in rituals foods. In 63 villages, 3 kinds of fruits are served and this is contrasted with even number of fruits in Bul-Chun-Wi Rituals. 5. In 25 villages, fish and meat are not served. As meat, chicken in 19 village are served. Meat Sikhae (a fermented rice beverage) prepared with meats or fish are served in 5 villages. Slice of dried meat is served in 73 villages commonly. 6. In gender of god for village shrine, woman in 43 villages, couple in 17 villages, man in 9 villages, mountain god in 2 villages, villages tree, etc were enshrined. In 52 villages liquor is served in rituals (liquor is used in 58 villages including serving god), in 28 villages sweet liquor (Gamju) is served for god (sweet liquor is used in 46 villages), and liquor, water, or sweet liquor is just displayed on table but not served in 8 villages. Incensing is found to be not common in village ritual, only in two villages it is performed. The most appropriate rituals food is thought to be pig for mountain god. Home dishes can not be used in village ritual and spoon is not used and chopstick is prepared from wild plant. Meat and fish are used in the raw.

• 헤리티지:역사와 과학
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• 제33권
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• pp.210-255
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• 2000

This study aims to classify the framework and arrangement of interior columns (Naeju) which are used in single-story Buddhist halls into several types, and to develop a theory on the process of changes among those types. Since interior columns are building materials which hold up the roof structure and make partitions in the interior space of halls, their framework and arrangement is closely linked to the development of building technology and is expected to reflect new architectural needs. The kinds of interior columns classified by the shape of framework are goju, chaduju, oepyonju, naepyonju. The arrangement of interior columns can he classified by two methods: One which counts the number of the interior column arrangements in a hall, and the other whose classification relates with the side wall columns - Jeongchibup and yijubup. With the combination of these classifications, we can divide the framework and arrangement of interior columns into 8 types From the remains of Korean and Chinese Architecture, we can presume that before the late-Goryo period, jeongchibup had always been applied in the construction of Buddhist halls, and gamju(column reducing) had only been used in examples of small scale. After the founding of Choseon Kingdom, however, national policy had weakened the economic power of Buddhist temples. Because of that, large-scale outdoor Buddhist mass was replaced by small-scale indoor mass, and for this reason, though the scale of Buddhist halls became smaller, the need for a broad interior space became stronger. Thus in early-Choseon period, reduction of interior columns became widely spread. Those types of framework and arrangement of interior columns where yijubup was applied were developed because the rear interior columns arrangements, in order to expand the interior space, have moved backward. Among these types, yiju-goju and yiju-chaduju were developed for the Buddhist halls with paljak roof(hipped-gabled roof), where the load of their side eaves caused structural problems at the side walls. And oepyonju type was for the small-scale and middle-scale Buddhist halls which needed more interior space but didn't want the extension of roof structure. From the local and periodic distribution of each types, we can conclude that the types jeongchi-goju, jeongchi-chaduju and yiju-chaduju have been settled as typical technique of local carpenters. Oepyonju was developed later than the other types, but for its merit of low cost, it became a popular type across the nation.