• Journal of the Korean Society of Food Culture
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• v.3 no.3
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• pp.219-243
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• 1988

The sacrificial rite has its origin in the old China's primitive folkways faith based upon animism (B.C. 25c). From the animistic faith, Confucianism made its appearance in B.C. 551. Inevitably, the procedure of Confucian sacrificial rite was developed on the basis of the preceding primitive faith. In Korean culture, the god of Chinese Confucianism introduced to Korea in A.D. 108 was mixed properly with that of Buddhism imported in A.D. 372. Traditionally, Korean primitive religion (from B.C. 10c to B.C. 2c) was the sacrificial rite practiced by 'shaman.' The 'shaman' who was able to utilize ecstasy for the good of community was gods itself, and naturally the main form of the sacrificial rite was an exorcism with a sacrificial offering (food). After Korean primitive religion had been grafted to Buddhism and Confucianism, the character of Korean culture had to become compound. The most essential conception in sacrificial rite is a discrimination of a ghost, one is the evil spirit and the other is the good spirit. According to this conception, the good spirit is a spirit which ascended to heaven, in contrast, the evil spirit is a one which did not ascend to heaven and dispersed into this world. The sacrificial rite is a method to help the evil spirit ascend to heaven or to prevent harms from it. The mode of sacrificial rite especially the dead ancestor worship was transmitted from generation to generation as a purpose of the wealth and honors of descendants. Descendants believed that the evil spirit would not harm them only after receiving sufficient food and the right sacrifice. As a result, the sacrificial rite food was the sign of filial piety and a compensation for the evil spirit. How did the Korean religious culture which was consisted of three different religions-Shamanism, Buddhism. Confucianism-be combined and transformed? The author focused the mixture and transformation of the procedure of sacrificial rite and the arrangement of sacrificial food in each religion. In this thesis, the author studied first, the conception in sacrificial rite, second, the items of sacrificial rite food according to each period. In consequence of the research, each religion had lost its uniqueness and became mixed to each other and settle down in Korean culture.

• Proceedings of the Korean Institute of Interior Design Conference
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• 2005.10a
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• pp.205-206
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• 2005

The plan for Shinseon Seolleongtang Restaurant in Kimpo has as its goal to create an environment strongly fused with the design of the modern city and the spirit of food culture craftsmanship, and it proceeded as follows. In order to carry out the goal of the plan, the direction of the design concept was set to be a harmonious blending of Ecology and Minimal. Also, for detailed plan direction, in the Minimal domain, conciseness, cleanliness, and high quality were established as the ultimate goals in order to create a spacious food and drink area in today's complicated and energy-draining society, and in the Ecology domain, ancient hieroglyphs representing the forms of natural objects were used that prayed for years of plentiful harvest and blessing, and colorfully expressed the events of the populace.

• Korean journal of food and cookery science
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• v.22 no.6 s.96
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• pp.930-939
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• 2006

Classifying Fruits recorded in Tangaekpyeon of Donguibogam and Sikgamchalyo of Jeongjoji of Limwonsibyukji and comparing the types, features, efficacy and side effects based on Kimi Theory(氣味), we found forty one fruits in Donguibogam and forty eight in Limwonsibyukji. As well as fresh fruits, soup, gruel, dry fruit, and powder, peel, stem, leaf, and root were also used. According to the literature, Fruits are classified by five conditions(五氣) and five tastes(五味) and many are mild with sweet taste or warm with sweet and sour taste. They are efficacious in protecting the five viscera, building up energy, controlling heat, calming febrile diseases, promoting urination and excretion, antidiarrhetic, calming cholera morbus, improving skin condition calming the stomach, neutralizing poisonous effects and improving eyesight. To help prevent and cure diseases, those with cold physical constitution must take warm Fruits to vitalize their physiology and those with hot physical constitution cold Fruits for balance. To improve their physical health, our ancestors tried to control their bio rhythm with food and medicinal material and promoted health and prevented diseases by taking such food. We therefore expect that we can have a healthy dietary life by taking advantage of the five conditions and five tastes of Fruits and continuing the spirit of Korea traditional food culture.

• Journal of the Korean Society of Food Culture
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• v.9 no.4
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• pp.341-353
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• 1994

This study delves into the general characteristics of spirits brewed in the Central Region of Korea-Seoul, Kyonnggi-do, Chungchung-do-paying particular attention to their varieties and fermenting methods and also comparing similarities and differences of their features. It is found first of all that there are a wide range of variety in the kinds of liquors. Among the 21 spirits investigated, not a single one resembles any one of the remaining in terms of the raw material, and the brewing method and process. Secondly, all of them use locally produced grains and can be classifiable as belonging to the common category of yakju (clean spirit) with fragrant elements added for the purpose of enhancing health or decreasing any harmful effects after drink. Thirdly, these traditional folk wines are characterized by the addition of secondarily fermented spirits. The more secondarily fermented spirit a wine has, the more fragrant and palatable it becomes and also the less harmful. Fourthly, all the spirits of this region are fermented by using yeast kodupap (steamed rice). The brewing temperature is usually around $15{\sim}20^{\circ}C$ for $5{\sim}8$ days or $3{\sim}4$ days for the majority of the cases. Fifthly, purifying is done with the yongsoo (strainer), the sieve, traditional Korean paper, etc. As such, we can say that all the brewers endeavor to maintain Korean traditional methods of wine making.

• Korean journal of food and cookery science
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• v.22 no.5 s.95
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• pp.690-701
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• 2006

Classifying vegetables recorded in Sikgamchalyo of Jeongjoji of Limwonsibyukji and Tangaekpyeon of Donguibogam and comparing the types features, efficacy and side effects based on Kimi Theory(氣味), we found forty one leafy vegetables, six root vegetables, nine fruit vegetables, nine mushrooms, seven seaweeds and two other vegetables in Limwonsibyukji and thirty five leafy vegetables, eight root vegetables, eight fruit vegetables, one mushroom, two seaweeds and one another vegetable in Donguibogam. According to the literature, vegetables are classified by five conditions(五氣) and five tastes(五味) and many are cold with sweet and bitter taste or warm with hot taste. They are efficacious in protecting the five viscera, building up energy, controlling heat, calming febrile diseases, promoting urination and excretion, calming cholera morbus, improving skin condition, calming the stomach, neutralizing poisonous effects and improving eyesight. To help prevent and cure diseases, those with cold physical constitution must take warm vegetables to vitalize their physiology and those with hot physical constitution cold vegetables for balance. To improve their physical health, our ancestors tried to control their bio rhythm with food and medicinal material and promoted health and prevented diseases by taking such food. We therefore expect that we can have a healthy dietary life by taking advantage of the five conditions and five tastes of vegetables and continuing the spirit of Yacksikdongwon(藥食同源).

• Proceedings of the Korea Society of Costume Conference
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• 2001.08a
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• pp.81-81
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• 2001

R.O.C. has experienced successively the development of previous dynasties that creates out the unique traditional culture of each stage. The Chinese nation is not a one-fold race; each dynasty absorbs the culture of the outside race. It is Tang Dynasty blends mutually however yield unusually brilliant results. The Tang Dynasty's national strength is forceful and the economy is prosperous. Above all, social custom and current of thought both break the constraint of previous dynasties' conservative thinking and keep positive and aggressive. While in the contact with extraterritorial culture, not only changes the feminine social status, but also produces unprecedented innovation and reform on the feminine dress. The Tang Dynasty's varied feminine suit is affected by the western regions of China culture, such as expose of chest, low collar, short top garment and skirt with narrow sleeves or wide sleeves, sleeve gown with plate collar or turndown collar, man's wear, and military dress, etc. An epoch can be known by Tang Dynasty feminine dress's special features, for example, the make-up of Tang-Shien-lon's Uan-Ho period presents dress style of late Tang days. However, the Chinese people compete mutually pursuing the strange costume, and accepting different cultural incitement This reveals that the changes of popular culture would result in the big transform of the Tang's dress style. This paper studies inherit of Tang Dynasty's culture and east-spread of the western regions of China culture. While understanding the Tang's favor in the western regions of China customs, all follow the western regions of China without exception, such as dance music, painting, dress, food, amusement, etc. Because of emperor's progressive race policy and forgiveness attitude to the foreign tribe that makes Tang Dynasty's feminine dress much easier to accept and blend the special features of the foreign tribe culture. While joined with west culture, and pick the dress's essence of the western regions of China, the original possessed of culture consciousness and esthetic sense improve and create their own dress, as well as enrich more inner part of dress art and the spirit.

• Journal of the Korean Society of Food Culture
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• v.6 no.3
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• pp.245-249
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• 1991

This study was conducted to establish traditional manufacturing process of Hongju, a traditional spirit by traditional Kokja and Koji method based on different materials. In the fermentation process, the changes of temperature, pH, total acid, alcohol, total sugar and microflora in mash were analyzed. During the whole fermentation period, the temperature in mash made by Kokja method was reached to $30^{\circ}C$, and that of Koji method was reached $33^{\circ}C$. There was no significant difference in pH by different treatments and the initial pH in Koji method was pH 6.0 and the final pH was 4.0. The content of total acid was higher in mash processed by Kokja method than that of Koji method. Alcohol content was higher in mash processed by Koji method. The content of total sugar in all samples were reduced gradually according to progress of fermentation. Yeast populations in all samples were increased up to 6 days of fermentation and then decreased gradually. Lactic acid bacteria were increased until 3 days of fermentation and then decreased until the fermentation completed.

• Journal of the Korean Society of Food Culture
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• v.24 no.5
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• pp.506-517
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• 2009

This study was conducted to investigate the effects of 6 Sigma on menu management, work commitment and quality in the culinary division of hotels and family restaurants. In addition, this study sought to identify the effects of menu management, work commitment and quality performance on customer satisfaction. Furthermore the relationship between menu management and culinary quality was evaluated here. The subjects evaluated in this study were employees of culinary division of hotels and family restaurants that implemented or were about to adopt the 6 Sigma program. A total of 385 questionnaires were analyzed using factor analysis, a reliability test, and covariance structural analysis. The results revealed that the 6 Sigma program influenced menu management, work commitment and culinary quality. Moreover, menu management, work commitment and culinary quality performance were found to impact customer satisfaction and culinary quality performance. Based on these findings, culinary divisions of hotels and family restaurants should incorporate the 6 Sigma program as soon as possible. To implement this program, faultless data for the 6 Sigma program should be collected using sufficient preparation procedures. After the data were collected, a task force team should be developed, experts should be cultivated and employees should be trained as necessary. Finally, the current level of product and services should be measured and reported to all employees in the culinary division and a challenge spirit should be brought with understanding for the reason for implementation of the 6 Sigma program. In implementing the 6 Sigma program, the leadership of the top manager and the head of the culinary division is very important.

• Journal of the Korean Society of Food Culture
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• v.4 no.1
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• pp.59-69
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• 1989

As for the Japanese dietary style and dietary equipments, many are regarded, with the rice plant imported, as the influence of China and Korea, while traditional culture has recently changed in Japanese and Korean urban lives because of the increase of nuclear families and modernization of lives. Of 1,244 junior high school students of boys and girls in Tokyo and Seoul, we investigated the present situations of the employment of dining equipments October to November, 1987. The results obtained are as follows. More cases that each member of a family had his or her own dining equipment were found in Japan. The frequency of using chopsticks was high in both countries. Korean children, having no struggles, handled chopsticks better than Japanese children. As for the dishing-up of sidedishes, more than half of Japanese used their individual plates, while in Korean families they used whole dishes. As for the employment of dining equipments, Japanese people have established their own style because of the national character of delicacy and finicality. This kind of traditional habits were found much more in extended families than in nuclear families. In Korea, the traditional spirit and the broad-minded characteristics cherished in the continental circumstances were manifested in the employment of dining equipments and their strong national character will not easily accept the wave of modernization.

• Journal of the Korean Society of Food Culture
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• v.9 no.4
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• pp.355-367
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• 1994

This study aims at exploring the nature of the traditional Korean wines brewed throughout the Southern Region of Korea-Chulla-do, Kyungsang-do and Cheju-do describing their varieties and brewing methods and also comparing the similarities and differences of their features. When compared with the wines produced in the Central Region, the Southern varieties are very fastidious and complex in their brewing methods, which in turn show a wide range of diversity. First of all, all the 29 kinds of wines investigated, not a single one shows any resemblance to any one of the remaining, each exhibiting peculiar and particular characteristic features of its own. Especially, the distilling methods demonstrate very complex processes. Secondly, the majority of the Southern spirits are made from grains, added with fragrant flavor of pine tree, wormwood, chrysanthemum leaves and other medicine herbs such as Chinese matrimony vine and tankui. Thirdly, they are brewed with yeast made from wheat into kodupap(steamed rice) type of spirits, emerging as in the form of blended liquor. Fourthly, in brewing, different fermenting temperature and duration are required. Typewise, the temperature required for the basic spirit is $15{\sim}20^{\circ}C\;or\;25{\sim}30^{\circ}C$ : in the case of blended secondarily fermented liquor, from the minimum of $0{\sim}5^{\circ}C$ to the maximum of $75{\sim}80^{\circ}C$. The brewing duration is $3{\sim}5$ days for the basic spirits. In some cases, from the minimum of 3 days to the maximum of 100 days are consumed for fermenting. Fifthly, the wine extraction gadgets are yongsu (wine strainer), the sieve, filter paper, Korean traditional paper, the utilization of which implies that the brewers endeavor to observe and preserve the traditional and indigenous methods of wine making.