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REFERENCE LINKING PLATFORM OF KOREA S&T JOURNALS
> Journal Vol & Issue
Journal of the Korean Society of Food Culture
Journal Basic Information
Journal DOI :
Korean Society of Food Culture
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Volume & Issues
Volume 3, Issue 4 - Dec 1988
Volume 3, Issue 3 - Sep 1988
Volume 3, Issue 2 - Jun 1988
Volume 3, Issue 1 - Mar 1988
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A Study on the Sacrificial Rite Food of Korean Traditional Religion : Primitive Ethnic Religion
Kim, Sang-Bo ; Hwang, Hae-Sung ;
Journal of the Korean Society of Food Culture, volume 3, issue 3, 1988, Pages 219~243
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.
A Study on Effect and Significance of Food Taboo on Korean Food Life Style
Park, Mo-Ra ; Hwang, Choon-Sun ;
Journal of the Korean Society of Food Culture, volume 3, issue 3, 1988, Pages 245~258
A food life style itself is substrative relations with culture, and is concerned with our daily life. Especially a food taboo comes from the intelligence which resulted from an ancestor's life experience. Accordingly, we can say a food taboo began with human appearance, settled in convention of folklore society, and forms it's own boundary todays. Since a practice of a food taboo is combinded firmly with various sociological factors such as religion, custom, and so on, it is very hard to change, even though the belife of a food taboo is not true. According to the result, first, significant factors effecting on a practice of a food taboo was a level of age, a level of education, religion, family pattern, behavior of subject and her mother for food life management, education of subject and her mother, and religion of subject and her mother. Second, in analysis of factors according to classification of food taboo a practice of a food taboo which classified to food of animal, food of plant and the other food showed significant differences, comparing religion of subject with her mother. Third, a result examined practice frequency and review of science, non science indicated that foods such as Egg of Globefish, Lettuce, Coffee, Persimmon, dried Persimmon, Soybean and Sugar are tabooed on the basis of science, and foods such as Vinegary food, Thieved food, Soup of Tangle and Dogmeat tabooed on the basis of non science. But in the case of Puja, it's basis of science is not identified. These food taboos are tabooed by more then 50% of subjects including who answerd 'there is some case to practice it' Therefore, we should continue analysis of science for the reason of a food taboo, at the same time, provide the origin and try to have a rational food life.
The Comparative Study on Diet Customs of Korean Soup and Japanese Soup
Yu, Chung-Yul ;
Journal of the Korean Society of Food Culture, volume 3, issue 3, 1988, Pages 259~273
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.
Nutritional Evaluation of Korean Traditional Diet
Lee, Cherl-Ho ; Ryu, Si-Saeng ;
Journal of the Korean Society of Food Culture, volume 3, issue 3, 1988, Pages 275~280
The nutritional value of Korean traditional diet was estimated by using the 7-dish meal of Kim Ho Jik (1944) and the standard weekly menu of Bang Sin Young (1957), and compared to the current Recommended Daily Allowance of Korean. The Korean traditional diets were estimated to be able to supply 2,000-2,500 Kcal and 80-90g of protein per day. The constitution of energy was made by 73-77% carbohydrate, 15-18% protein and 10-12% lipid. The content of animal protein was 20-30% of total protein. The Korean traditional diet could supply sufficient amounts of protein, minerals and vitamins for an adult male, if the energy intake exceeds 2,00 Kcal per day.
The Study of the Housewive’s Conciousness on the Korean Traditional Food in Taegu Area
Cho, Yeon-Sook ; Hong, Sang-Ook ; Han, Jae-Sook ;
Journal of the Korean Society of Food Culture, volume 3, issue 3, 1988, Pages 281~292
It is aimed to survey the housewive's interest and understanding on the Korean traditional dishes in relation to the importance and the significance of those dishes in the Korean traditional folk ceremony. Questionnaires were distributed to and answered by 667 housewives ranging from the the mother of kindergarden children to the mother of seniors in the university. Some of the significant findings and speculations derived from the analysis of data are summarized as follows: 1. About 90% of subjects have taken the knowledge on cooking the traditional dishes from their mothers and their grandmothers. And they have had many opportunities to known about traditional dishes through the home life education. 2. The kinds of the Korean traditional dishes which are used often at the folk ceremony are Tto k(Korean rice cake), Shikhae (fermented rice fruits punch), Sujong Kwa (persimmon fruits punch), Whachae(flower, fruits punch) etc. 3. About two thirds of the subjects have a little knowledge about Korean traditional special menu for the Korean folk ceremony, however, most of them observe New York's Day, Chusuk (The Korean Tranks giving Day), Dongji (The winter solstice), and Deborum (The 15th of the January on lunar Calender). 4. About 74% of the subjects use Korean traditional foods when they have Korean traditional folk ceremony. But there is a tendency to use nontraditional dishes among young housewives. 5. More than 73% of the housewives agree to the idea that Korean traditional dishes have to be succeeded and developed. 6. Most of the housewives think the Korean traditional folk ceremony is important and they are willing to make Korean traditional foods on the occasions, but they also think the ceremony must be rather simplified.
Assessment of the Working Environment, Production and Transportation Practices for the Packaged Meal(Dosirak) Manufacturing Establishments in Seoul City and Kyungki-do Province
Kye, Seung-Hee ; Yoon, Suk-In ; Kwak, Tong-Kyung ;
Journal of the Korean Society of Food Culture, volume 3, issue 3, 1988, Pages 293~299
34 packaged meal (Dosirak) manufacturing establishments were assessed in terms of working environment, production and transportation practices. Questionnaires and facility check-lists were developed. Most establishments were small in business, and production personnel as well as production facilities were insufficient compared with production capacity of establishments. Mean production capacity for packaged meals in terms of optimum and maximum levels were 6,500 and 15,166 meals in large sized establishments; 2,662 and 8,301 in medium; and 2,112, and 4,733 in small respectively. Those figures indicate potentially hazardous practices in production especially in small and medium sized establishments. Most meals were produced to order. Transportation facility and kitchen space were assessed as insufficient.
Standardization of Kimchi and Related Products(2)
Jo, Jae-Sun ; Hwang, Seong-Yun ;
Journal of the Korean Society of Food Culture, volume 3, issue 3, 1988, Pages 301~307
There are 186 kinds of Kimchi and related products in Korea based on the data published in the period of 11 years from 1976 to 1987. Among which, the varieties of Kimchi which are prepared by Chinese cabbage and other leafy vegetables are 106. And that of Kagdugi and Tongchimi which are prepared by raddish are 26. The products based on chinese cabbage such as Tong bae chu kim chi Possam kimchi and Paek kimchi are prepared by Chinese cabbage, salt, red pepper, garlic, ginger, welsh onion and water cress as main ingredient and other subsidiary ingredients. Other products based on raddish such as Kagdugi an Tongchimi are prepared by the same ingredieuts as Chinese Cobbage kimci but the kinds of subsidiary ingredients are Smaller than that of Chinese Cabbge Kimchi. Other products such as Yulmu kimchi and Oisobaki were, also, discussed.
Effects of K-Sorbate, Salt-Fermented Fish and
Addition on the Texture Changes of Chinese Cabbage During Kimchi Fermentation
Hwang, In-Ju ; Yoon, Eu-Jeong ; Hwang, Seong-Yun ; Lee, Cherl-Ho ;
Journal of the Korean Society of Food Culture, volume 3, issue 3, 1988, Pages 309~317
The effects of
, K-sorbate, and fermented fish sauces and blanching on the texture of Chinese cabbage of Kimchi were evaluated. The addition of salt-fermented shrimp or salt-fermented anchovy accelerated the pH reduction, acidity increase and reducing sugar consumption, but K-sorbate, Ca-chloride and blanching suppressed the ripening process of Kimchi. The latter retarded the softening rate of Chinese cabbage during Kimchi fermentation, as demonstrated by the cutting force, compression force, recovered height and work ratio. The sensory evaluation confirmed the results of instrumental texture measurments. The instrumental measurements, i.e. pH, acidity cutting thickness, cutting force and compression test parameters, showed acidity acidity was calculated as % lactic acid attributes, i.e. the preferences for taste, appearance and texture, and the level of crispiness, hardness, chewiness and fibrousness. The pH of Kimchi was appeared to be an important quality parameter, whiih had significant correlations with the taste, appearance, chewiness, hardness, fibrousness and crispiness.