• Korean Journal of Heritage: History & Science
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• v.42 no.4
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• pp.4-19
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• 2009

Though admitting that, in light of the recent archaeological trend, the excavation on relics of Sam-gama (a sort of kiln steaming the hemp) is increasingly reported, little efforts by far have been made not only to restore its traditional structure design but also to research hardly the change of hemp-steaming technologies in ages. In this regard, this paper shows the exploration of structural method and design as well as operability with regard to Sam-gut, traditional hemp-processing equipment that was recently reconstructed in Jungsun, Kangwon Province. Samgut, generally positioned at the waterside area, is an traditional device for steaming hemp to get bast fibers from the raw material of hemp, principally consisting of HWA-JIP(fire-place) to obtain steams by feeding fire ad Mong-got(boiling chamber) to make the hemp steamed after stacking. More specifically, thick round-logs were piled at the bottom of Hwajip prior to stacking stones around its circumferential area. When the timber positioned below gets burned with high temperature to heat stones existing in the upper side, waters then poured onto it after laying a bundle of grass and soil up to the boiled stones. If so, there generates hot vapor, which is conveyed to Monggot to steam the hemp. Functionally, it is of outstanding importance that Samgut is capable of producing high-temperature water vapors instantaneously under the intensive manpower, thus being constructed achievable for those purposes. The Samgut made by digging the ground is an instant facility that is closed after use. The remains, which were used to generate higher thermal power for steaming hemp, make it hard to excavate the historic traits because there left little vestiges in the soil, which means keen attention must be paid to find out the trace of Smgama relics. Future research stall be focused on collection of broader data regarding Samgut including technological review in extracting bas fibers from the hemp.

• Korean Journal of Fisheries and Aquatic Sciences
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• v.55 no.2
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• pp.102-110
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• 2022

This study was conducted to optimize the processing process for the oyster Crassostrea gigas gratin with cream sauce (OG-CS). The optimum concentration of added milk for oyster extract with milk (OE-M) was 35.0% based on the frozen-boiled oyster (F-BO), as suggested by the results of sensory evaluation. Response surface methodology was performed with whipping cream (WC)/[OE-M+mixed powder (garlic powder:onion powder=1:1) (MP)] (X₁) and OE-M/MP (X₂) as independent variables and viscosity (Y₁), amino acid nitrogen (Y₂), and overall acceptance for sensory evaluation (Y₃) as dependent variables. The optimal proportions were 74.55% of WC, 20.25% of OE-M, and 5.2% of MP, and the predicted multiple response optimal values for the dependent variables were 3,735.6 cP of Y₁, 197.0 mg/100 g of Y₂, and 6.2 score of Y₃. Under optimal conditions, the experimental values for Y₁, Y₂, and Y₃ were 3,711.9±30.0 cP, 198.1±1.9 mg/100 g, and 6.3±0.5 score, respectively, which were not significantly different from the predicted values (P>0.05). Further, the results of sensory evaluation suggested that the optimum concentration of macaroni:cheese (1:2) to be 46.2% based on the F-BO. The OG-CS prepared under these optimal conditions was superior to the commercial seafood gratin in overall acceptance.

• Proceedings of the SCSK Conference
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• 2003.09b
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• pp.26-31
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• 2003

Korean Ginseng is a medicinal herb which grows naturally in korea. an ancient country situated in north-eastern Asia. Its medical use was already well known to herb doctors in this region about five thousand years ago since the effectiveness of korean ginseng has been recognized through practical use for a long time. Korean Ginseng has always been regarded as a devine cure. The name "Ginseng" can be found in various medicinal books. many of which were written as early as B.C. 100. In the records of many chinese medical books. dating from the inception of publishing, it was noted that Korean Ginseng was of the highest level of quality. Korean Ginseng originally grew in the mountains of korea. However, this wild Korean Ginseng(js called SANSAM) could not meet the ever-increasing demands. and from the 16th century. it has been cultivated on farms for mass processing and supplying in korea(js called INSAM). It was already recognized in korea a long time ago(B.C. 57 - A.D. 668) that Korean Ginseng possessed the qualities of panacea, tonic and rejuvenator, and had other medicinal properties as well. The effectiveness of Korean Ginseng is widely recognized among south-eastern Asians as well as Chinese. As its effect has been proved scientifically. Korean Ginseng is now becoming the ginseng for all human beings in the world. Korean ginseng is differently called according to processing method. Dried thing is Insam(white ginseng), boiled or steamed is Hongsam(red ginseng). 장뇌삼(long headed ginseng) is artificially grown in the mountain no in field for a long time. So the body is thin and some long. but ingredients are concentrated. Korean wild ginseng(SANSAM) is rare in these days but we developed cosmetic ingredient. The scientific name of Korean Ginseng is Panax Ginseng. It has acknowledge as a natural mysterious cure among the notheastern peoples. because of its broad medicinal application. The origin of the word" Panax" derived from panacea. a Greek word meaning cure-all. According to the classification method of herb medicines in the Chinese medicinal book. "God-Farmer Materia Medica(A.D. 483-496) korean Ginseng was described as the superlative drug: panacea. tonic and rejuvenator. We studied skin immunological effect. collagen synthesis. cell growth and whitening effect of SANSAM extract. IN cosmetics.. SANSAM extract had skin fibroblast cell growth effect. recover damaged skin in the sun and protect fine wrinkle. Also. In hair product.. inhibits hairless, white hair.its hairless, white hair.

• Korean Journal of Food Science and Technology
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• v.54 no.1
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• pp.109-113
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• 2022

Vitamin K is a group of fat-soluble vitamins that naturally exist in phylloquinone (vitamin K₁) and menaquinone (vitamin K₂). In this study, the vitamin K content in different meats commonly consumed in Korea was analyzed using HPLC, and the analytical method was validated. Vitamin K₁ was not detected in any of the meat samples. Vitamin K₂ contents in different cuts of beef ranged from 0.00 to 5.87 ㎍/100 g, whereas the corresponding value in different parts of chicken ranged from 16.59 to 46.64 ㎍/100 g. In the case of pork, vitamin K₂ contents varied from 4.33 to 22.90 ㎍/100 g. Among the different types of meat, the highest vitamin K₂ content was found in boiled chicken meat and skin (46.64 ㎍/100 g). The analytical method was found to be reliable and had high accuracy. These results provide accurate nutritional information and contribute a food composition database for meat consumption.

• Journal of the Korean Society of Food Culture
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• v.22 no.1
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• pp.1-9
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• 2007

This paper is intended to study what kinds of the vegetables are mentioned in the Bible and how they were used in those days. While one hundred and twenty-eight different plants are mentioned in the Bible, there are today 2,384 plant species in modem Israel, most of which have been introduced in recent centuries. These plants obviously did not exist there in biblical times and were only recently introduced from Australia and South America, respectively. This article will study only the vegetables mentioned in the Bible and known to have existed in the old and new testament times. Since the first book devoted exclusively to biblical botany was that of Levinus Lemmens in 1566, the modem systematic study of biblical plants, began with F. Hasselquist, a student of Linnaeus, the founder of modem botany. In 1928, Immanuel Loew approached the subject differently, reviewing all known data pertaining to biblical plants. His work not only discussed biblical plants, but also plants in later Jewish literature, particularly the Talmud. The British scholar G. E. Post provided a broad field study of modem plants in Palestine, Syria, Lebanon, and Jordan. More recent major treatments of the subject include those of A. and H. Moldenke (1952), M. Zohary (1982), N. Hareuveni (1984), and Y. J. Choi(1996). Today, articles on specific biblical plants listed in the Bible can be found in any number of encyclopedias. This study attempts to provide a synthesis of the work of a number of scholars who studied the vegetables and plants mentioned in the Bible. As a preliminary study on the culture of food in the biblical period, this study has focused on the identity and features of the vegetables of the Bible. In only a limited number of instances, because of the paucity of the informations and the broad and generic descriptions of the plants, we can't be certain about the identification of the vegetables named in the Bible. In many instances the traditions established by the Greek, Aramaic, and English translations are helpful, although sometimes they are misleading. This paper subdivides the vegetables into broad areas, the general vegetables and the flavoring herbs. Vegetables formed very important part of the diet in the biblical times. Two main types were used: those whose nutritious seeds could be easily stored and those which were eaten freshly gathered from gardens. Pulse seeds provided a useful source of vegetable protein, while fresh green vegetables were vitamin rich. Pulses could be eaten boiled, or their dried seeds could be ground up into flour and then made into nutritious soups. Fresh vegetables were eaten either raw or lightly cooked, usually by boiling in water. The general vegetables in the Bible are herbs(garden rocket), cucumber(snake cucumber), watermelon, leeks, chicory, and onions. Also the flavoring herbs in the Bible are rue, dill, cummin, black cummin, frankincense, cinnamon, cassia, myrrh, black mustard, coriander, mint, saffron, ginger grass, syrian hyssop, aloes(eagle wood), manna which have the flavor, aroma, and medical values.

• Journal of the Korean Society of Food Culture
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• v.24 no.6
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• pp.613-630
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• 2009

This thesis, which involves honest life stories of members of the ìtraditionalî Korean generation that lived through the turbulent times of the first half of the twentieth century, assesses the meaning and import of Korean cuisine during an individual Korean's lifetime, as well as the relevant properties of the culinary culture of the traditional generation and how those properties continue to influence the present generation of Koreans. Thus, traditional Korean culinary culture was subdivided into the following four aspects, each of which were exemplified by representative examples. The first of these is slow-food dietary life, which is exemplified by fermented foods. The development of side dishes (panchan) based on fermentation - kimchi, different types of soy and bean paste, salted seafoods, dishes of dried radish or cucumber slices seasoned with soy sauce, and so on - made the quantitative and qualitative supplementation of food possible for traditional Koreans. The second of these aspects, referred to as friendly dietary life, is exemplified by self-sufficiently produced foods. The system of many species and small production suitable with the season made it possible to produce food from sustainable ecological systems and to maintain locally grown food-cultures, each of which was distinguished from others by a local specialty product. The third aspect of the traditional Korean culinary culture involves the same use of medicinal roots and plant materials for foodstuff, and this is exemplified by the use of foods to cure and prevent diseases. The notion, for example, that 'boiled rice is an invigorant' is characteristic of the notion that diet can function in a preventative medical context, and other similar Korean notions illustrate the importance, also, of the curative properties of food. The fourth and final aspect of traditional Korean culinary culture identified herein is creative dietary life, which can be viewed essentially as a Korean adaptation to the turbulence of life during the early $20^{th}$ century in Korea. This trend is exemplified by many Korean foods that were created in response to foreign influences, such as onions, cabbages, curry, etc. which found their place in overall Korean culture through the age of Japanese settlement, as well as the Korean war.

• Proceedings of the Korean Society of Crop Science Conference
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• 2022.10a
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• pp.316-316
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• 2022

Azuki bean is the important bean crop in Korea, and is traditionally used as a filling material for red bean porridge, rice cakes, and bread, as well as for sediment. So far, the National Insititute of Crop Science has developed azuki bean varieties for various uses, such as for sediment, tea, and azuki bean sprouts. Among azuki bean elite lines, 25 strains were used to analyze the correlation between red bean quality characteristics and sediment yield. The crude protein of red beans was 25.0-28.9%, ash content was 3.8-5.3%, and fat was 0.4-1.0%. As for the appearance quality characteristics of azuki bean, one hundred seed weight was 11.1-19.5 g, the length of seed was 6.45-8.49 mm, the width seed was 4.84-6.45 mm, and the withd/lenght ratio was 0.72-0.89. When the azuki bean were boiled, the thickness of the seed coat was 0.14-0.27 mm and the length ratio of seed was 0.65-0.76 mm, showing that the length of seed was slightly larger than the width. The yield of azuki bean sediment was 239-284% for whole red bean paste, and 144-203% for fine azuki bean paste. As a result of analyzing the correlation between the quality characteristics of azuki beans, such as protein, husk and seed weight, and the yield of azuki bean sediment, the yield of whole azuki bean sediment showed a negative correlation with the seed coat thickness and the length ratio of the original grain at -0.62 and -0.45, respectively. The yield of fine sediment showed a negative correlation with the length ratio of whole azuki beans at -0.49, and a positive correlation with that of white beans at 0.41. However, protein and ash content did not show any correlation with sediment yield. In view of the above results, it is thought that it would be better to have a high seed weight or a low width/length ratio of seed to develope azuki bean cultivar for sediment.

• Journal of the Korean Society of Food Culture
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• v.6 no.3
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• pp.281-291
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• 1991

Kasugadaisha was built in the 9th century at Nara, Japan and it was the powerful Fujiwara's Shrine at that time. And also Wakamiyasai which has transmitted from generation to generation about for 1200 years at Kasugadaisha is typical sacrificial service of Nara Ages and it was built up with the historical background from Korean peninsula, especially Bekje. So it could be presumed to be important data to survey the sacrificial service in order to study on the ancient dietary culture of Korean and Japanese. 1) They used a live flower or paper flower in every sacrificial services. But in Korea, it has been used not only in the sacrificial services but also in happy events. And also it has been changed to use silk or developed rice cake instead of paper. 2) Steamed rice cake in Siru has been taken after boiled rice and unpolished rice. 3) Fried rice cake like doughnut was beginning of fried cake like Yak-kwa. 4) Four colors of red, yellow, green and white are symbolic at the high offering. There are a lot of cake, candy and some kind of biskuit four colors used in every events even now in Korea.

• Journal of the East Asian Society of Dietary Life
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• v.18 no.4
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• pp.524-530
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• 2008

In this study, the effects of feed containing citrus byproducts on the physicochemical characteristics and palatability of Korean native chickens were investigated. The Korean native chickens used in this study were divided into two groups: T0 (chickens that were not fed citrus byproducts until they were 39 weeks old) and T1 (chickens that were fed citrus byproducts). The feed given to the T1 chickens was the same as that given to the T0 chickens for the first 16 weeks. Between weeks $17{\sim}39$, the feed given to the T1 chickens was prepared by adding 4% of the citrus byproducts to the feed given to the T0 chickens. The chickens used in the experiment were chilled for 2 days after being sacrificed. The feed containing citrus byproducts did not cause any statistically significant differences in the breast and thigh characteristics of lightness ($L^*$ value), redness ($a^*$ value), yellowness ($b^*$ value), water-holding capacity, frozen loss, thawing loss and boiling loss. As for the rheological properties, there was no statistically meaningful difference in the breast/thigh characteristics of springiness, cohesiveness, gumminess, and chewiness between the T0 and T1 chickens. However, hardness and shear force were significantly lower in the T1 chickens than in the T0 chickens (p<0.05). The acid and peroxide values were also lower in the T1 chickens than in the T0 chickens, but the difference was not statistically significant. Antioxidant activity was better in the T1 chickens than in the T0 chickens. Thus, the results of the present study show that consumption of citrus byproducts did not affect the color and smell of raw meat. The palatability of boiled meat was significantly better in the T1 chickens than in the T0 chickens.

• Journal of Korean Medical classics
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• v.6
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• pp.252-305
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• 1993

I have studied the relation between a Taoist(道家) and the oriental medicine(韓醫學), it is summerized as following. 1. According to the relation between a Taoist(道家) and the oriental medicine, Lao-tzu(老子)' mathematical principle that had an influence on Three yin-three yang(三陰三陽) theory of the oriental medicine, idea of natural philosopy(自然無爲) and the freedom from avarace(無慾) on the oriental medicine. 2. Vital essence and energy theory(精氣設) in a Taoist not only can be seen in Lao-tzu' Do dug gyung(老子道德經), Maengza(孟子), Guanza(管子), but also its principle has something to do with Nei Ching's Vital essence and energy theory(精氣設). 3. Danjungpa(丹鼎派) can be divided into Naedansul(內丹術) which preserves through the breath and Oedansul(外丹術) which makes one a Taoist hermit. If he takes magic portions(金丹), they had a great effect on Yangsanghak(養生學) and was actually concerned with oriental doctors who was known to us. 4. If medicine of Taoism is classified, it can be divided into three categories. Boiled solution(渴液), Pharmacopea "Ben cao"(本草), Acupuncture & moxibustion(針灸), Magic portions(外丹) are used in the first category. Chinese setting-up and Therapeutic exercises(導引), Josik(調息), Naedan(內丹), Byugok(辟榖), Naeshi(內視), Banjung(房中) belong to second category. The religious contents such as Bu(符), Jeum(占), Cheum(籤), Ju(呪), Je(齊), Gido(祈禱), taboo are implied in third category. 5. In the history of the medicine of Taoism and oriental medicine, they are called animism, shamanism, Mu(巫) or Ye(毉), not separated at first period. In the end of junguk(戰國時代), Ye(醫) was clearly distinguished from Mu(巫) and then Mu(巫) was developed into medicine of Taoism and ye(毉) into the present form of oriental medicine. 6. The oriental medicine doctors that are concerned with Taoism are Bakgo(伯高), Geyugu(鬼臾區), Soyu(少兪), Noigong(雷公), Pyujak(篇鵲), Sunuyi(淳于意), Hwata(華陀), Hwangbomil(皇甫謐), Hangang(韓康), Dongbong(童奉), Heuson(許遜), Galhong(葛洪), Dohongyung(陶弘景), Damlan(曇鸞), uyjajang(葦慈藏), Sonsanak(孫思邈), Wanguing(王氷), Jegonghwalbul(濟公活佛), Yuwanso(劉完素), Judonge(朱丹溪), Leesijin(李時珍), Johakmin(趙學敏), Ougu1(吳杰) etc. 7. The view of a human body in the medicine of Taoism affected the oriental medicine on the ground that man was regarded as a microcosm(小宇宙), so he was compared to a nation or heaven and earth. 8. The anatomy of medicine of Taoism gave a detail description of five visceras and each organs, the heart, center of mental function, Mirie(尾閭) which has an relationship to the training of Naedan(內丹修練). In this resrect, as it is accord with the acupunture point of oriental medicine, therefore we can find that Taoism influenced oriental medicine, also explicit study was achieved. 9. Acient people believed that the goo in the human lxxIy, one of the characteristics of the medicine of Taoism cured the patients and then protected him from the disease. If a man was taken ill, they had him cured by making the god's name which corresponded to its disease, calling him communicating with him, and asking him to deprive him of illness. This treatment was used to live and be kept young eternally. In this respects, we can see that they emphasized on the attitude of Bulchiyibeung chimibeung(不治己病治末病) and psychological treatment. 10. Samsi thoery(三尸說) that one's fortune, disaster, health, and disease in the world are at the mercy of his good or bad conduct, is concerned with Taoism and treatment with the oriental medicine. 11. Guchung(九蟲) is more closly associated with the religious aspect rather than with the medical aspect. Because of the similarity of the mcdern parasitism, its study has an important meaning. 12. The respect for the human life is reflected in jeunsi(傳屍), with Samsi-guchung theory(三尸九蟲說), which is considered as mxIern tuberculosis.