• Journal of the Korean Society of Food Culture
• /
• v.18 no.4
• /
• pp.333-345
• /
• 2003

We conducted a survey on Japanese women's consciousness of food culture and their traditional food consumption by self filling-out questionnaire during January, 2000 for the period of a month, For the survey we selected 250 women residing in Kyoto, Japan. For the statistic work we used SAS package system, and t-test, $\cal{X}^2-test$ and Duncan's multiple range test were also used to verify the results significance. The purpose of this survey lies in gathering a basic data on the comparative direction of Korean and Japanese women's food culture in the future 1. Comparing the preferred food purchase place, In case of Korean women, traditional market was comparatively more preferred while Japanese women relatively preferred convenience store (p<0.001). 2. In case of Japanese women, they answered there is no difference from ordinary days on New Year's Day (71%) and Christmas (40%) while 38% answered they prepare food at home. 40% said they prepare food on parents-in-law's birthday, and 41% said no difference from ordinary days. 52% said they prepare food at home on husband's birthday. For their own birthday, 32% said yes to preparing food at home while 45% said no difference and 22.3% said eating out. For children's birthday 65% said preparing at home, 16.3% said no difference and 14.9% said eating out. 3. Comparing the conception on traditional food, Korean women answered 'complicated' (77%) most while 'simple' (5%) least, which indicates their demands for simplified recipes. In case of Japanese women, 'complicated' (44%) was most while 'scientific' (6%) was least which indicates their demands for scientific way of recipes. There were differences shown by age (p<0.001) and the older the more said 'simple' or 'logical' (p<0.01). 4. As the reason for the complicity of traditional food recipes, Koreans said 'too many hand skill' (60%) most while 'too many spices' (8%) least. For Japanese, 'various kind of the recipe' (55%) was most while 'too many hand skill' (7%) was least. There were significant differences shown by academic background (p<0.01) and income(p<0.01), and the lower the academic background, the more said 'too many spices' as the reason for the complicity in making traditional food. Generally, the lesser the income, the more tendency to say 'various kinds of the recipe'. 5. In case of Koreans, 'the recipe is difficult' (56%) was high while 'uninterested' (9%) was low in answer which showed differences by academic background (p<0.05), and in case of Japanese, 'no time to cook' (44%) was high while 'uninterested' (7%) was low. 6. The following is the reasons for choosing traditional food as a snack for children. In case of Koreans, they answered as 'traditional food' (34%), 'made from nutrious and quality materials' (27%), 'for education' (22%) and 'suites their taste' (17%) revealing 'traditional food' is highest. In case of Japanese, it was revealed in the order of 'made from nutrious and quality materials' (36.3%), 'traditional food' (25.2%), 'suites their taste' (22.6%), 'for education' (12.8%) and 7. Comparing the most important thing for the popularization of traditional food in the world, Koreans answered 'taste and nutrition' (45%) most while 'shape and color' (6%) least. In case of Japanese, 'taste and nutrition' (75%) was answered most while 'hygienic packaging' (4%) was least. Both considered 'taste and nutrition' as most important thing for the popularization of traditional food in the world. 8. In case of Koreans, they answered they learn how to make traditional food 'from mother' (47%), 'media' (18%), 'school' (15%), 'from mother-in-law' (14%), 'private cooking school' (4%) and 'close acquaintances' (2%). In case of Japanese, they said mostly learn 'from mother', but it was also shown that the lower the academic background the lesser the tendency of learning 'from mother' but 'from school' (p<0.001). 9. About the consumption of traditional fermented food, Koreans said they make kimchi (90%), pickled vegetables (39%), soy sauce (33%), bean paste (38%), salted fishery (12%) and traditional liquors (14%) at home while 67% for salted fishery and 48% for traditional liquors answered they buy rather than making at home. On the other hand, Japanese answered they mostly buy kimchi (60%), soy sauce (96%), bean paste(91%), natto(92%), salt fermented fish foods (77%) and traditional alcoholic beverage (88%) to eat. This difference was shown very distinct between Korean and Japanese women (p<0.001). 10. About the most important thing in food, Koreans answered in the order of 'liking and satisfaction' (33%), 'for health' (32%), 'for relieve hunger' (18%) and 'convenience' (17%). In case of Japanese, it was revealed in the order of 'for health' (61%), 'liking and satisfaction' (20%), 'to relieve hunger' (16%) and 'convenience' (3%). This shows that Japanese women take comparably more importance to health than Korean women. The conception of food was shown different between Korean and Japanese women (p<0.001), and Koreans showed level 4-5 of food culture while Japanese showed level 5.

• International Journal of Contents
• /
• v.17 no.1
• /
• pp.27-36
• /
• 2021

Information design is a new scientific subject, which was named in the 20th century. The design methods of information design and the display of information are continually evolving with the change in the world. While sorting out the background and concept of information design, this article aims to identify the issues of information design. One issue is that environmental information design is a vague concept. Thus, leading to this type of information design is without any comprehensive analysis. Second, the impact of culture has not received adequate attention. This article is based on the Japanese Wabi-sabi culture. It analyzes the impact of culture on information design. The article deeply explores the role of Wabi-sabi in information design through case studies, and it reflects the characteristics of design products by culture.

• Korean Institute of Interior Design Journal
• /
• v.18 no.1
• /
• pp.54-63
• /
• 2009

The present study is a basic research for promoting the globalization of Korean food, aiming to analyze Japanese restaurants in Hong Kong, an international city successful in globalization, focused on their spatial characteristics and food related characteristics and to use the results as basic materials. The results of this study are as follows. As to the characteristics of indoor spaces and food of Japanese restaurants in Hong Kong, first, the locations of Japanese restaurants were mostly easily accessible luxury hotels, office buildings or shopping malls. They displayed Japanese styles well and used conspicuous signs. Their trade names were given after traditional place names, food names, greetings, etc. Second, the spaces of Japanese restaurants expressed contemporary and, at the same time, traditional styles moderately and elegantly by applying emphatic articles such as traditional furniture, tools and folk paintings to contemporary spaces with traditional air, and by doing so, they showed various possibilities. Third, as to the characteristics of food culture, menus were diversified from traditional menus such as kaiseki to everyday menus such as vinegared rice, ramen, skewered roast meat and fusion dish, and at the same time, differentiated by concept. In addition, some restaurants succeeded in globalization and modernization with chains throughout the world. Furthermore, while table setting, food dishing and tableware image were harmonized with the concept of the restaurant space, if tradition needed to be displayed it was used at a minimum, showing the Japanese aesthetic sense through the restaurant space and food. In globalizing Korean restaurants based on the results of this study, we need to link trade name, facade, sign, menu and space with served food, and to plan a consistent story so that Korean culture and images are expressed. In addition, if a manual is made by benchmarking the Japanese government's support policies and relevant businesses' efforts and ideas and provided to Korean restaurants, it will be helpful for Korean restaurants, which spread Korean food culture, to be more competitive and graceful.

• The Journal of Korean-Japanese National Studies
• /
• no.21
• /
• pp.1-43
• /
• 2011

This article introduces Abe Mituie's activities related to Korean and Japanese Buddhism and two newly discovered materials. He worked as a brain of Japanese cultural rule over Joseon Korea while holding various positions such as the president of KyeongSung Il Bo, the vice president of Kokmin Newspaper and the director of Central Joseon Association. Abe was responsible for Enkak Temple, the head temple of Japanese Rinzai section, and was one of the layman followers of Syak Soen who worked for the spread of modern Japanese Buddhism to Europe and America. He was a respectful Buddhist layman so as to teach Zen Buddhism for young Buddhist monks in Japan. After he started to assume charge in the Kyeong Sung Il Bo, he was also very active in movements in relation to Joseon Buddhism to the extent that he was found to be deeply involved in Joseon Buddhism sections. On the other hand, he concluded Joseon culture to be 'devastated.' He asserted that it was necessary to develop spiritual culture and revive Buddhism in order to resolve the devastation in the Joseon. In addition, he thought that Joseon Buddhism was ruined due to the misgovernment of the Joseon Dynasty, but had its own as great tradition as Japanese Buddhism. Therefore, in his opinion, there was a need to do research on Joseon Buddhism and find some way out of the contemporary difficulties. In order to save the situation, he made efforts to protect and revive Joseon Buddhism while paying continuous visits to Joseon Buddhist temples, supporting the publication of Buddhist canons and proposing to have a regular meeting of 'The Invitation of 30 Head Temples.' From his visit to Youngju Temple and his consistent relationship with Kang Daeryeon, it can be assumed that he was involved in reorganizing power structure in Joseon Buddhism and establishing various institutions. He emphasized the strict adherence of individuals and communities to rules in his lecture for students at Jung Ang Hak Rim. It was a way to revive Joseon Buddhism by creating a new social image of Joseon Buddhism. He continued to work for the restoration of Joseon Buddhism even after he retired from Kyeong Sung Il Bo and returned to Japan. He introduced the originality of Joseon Buddhism history to Japan and sent Japanese monks to Korea in order to do research and contribute to exchange between Korean and Japanese Buddhism. All things taken together, it is evident that Abe Mitzihe regarded Joseon as backward or stagnant from a perspective of evolutionist or orientalist, and was a Japanese elite to believe that it was just for Japan to control Korea. However, he was different from other Japanese elites in that he did not considered Joseon Buddhism merely as the object of propagation. He thought that Joseon Buddhism possessed its own great tradition and culture, but was ruined because of the misadministration of the Joseon Royal House. Therefore, in his opinion, Joseon Buddhism should be recovered by means of some supports, and its revival would lead to the restoration of Joseon culture as a whole, which would be realized by Japanese rule over Korea and Japanese elites' generous assistance.

• Journal of the Korean Society of Food Culture
• /
• v.20 no.6
• /
• pp.731-737
• /
• 2005

The purpose of this study was to investigate the preference of the general public about Japanese foods. Self-adminitered questionnaires were collected from 217 residents in seoul and its vicinities. Data was analysed by chi-square test, t-test and one-way ANOVA. The preference of Japanese food was generally high except for the items. These was a significant difference in the average score of preference for each kind of Japanese food according to gender and age. Saengsunchobab, Saewootuegim, Gowangawhae, Yhachai tuegim, Naembiwoodong and kimchobab are highly preferred Japanese foods, whereas Domijiri, Moduemnaembi, Haesamchowhae and Mooneachowhae are poorly considered among the general public.

• Journal of the Korean Society of Food Culture
• /
• v.27 no.5
• /
• pp.496-504
• /
• 2012

The objective of this study was to investigate the phasic characteristics of the adjustment process to Korean food with an analysis of Japanese independent tourist culture social resistance factors. To collect data for empirical study, a survey was distributed to 284 Japanese tourists through Korean travel agencies. Logistic regression analysis was carried out in order to determine media and cultural beliefs affecting the diffusion process of Korean food. The results showed that cultural beliefs had no significant effects on the diffusion process of most Korean food. However, people who valued similarities between the two countries-South Korea and Japan-demonstrated a significant effect on performance and identification group. Therefore, cultural beliefs did not influence the diffusion of Korean food, although there are surely cultural beliefs and subjective factors affecting their reform decisions.

• Cartoon and Animation Studies
• /
• s.36
• /
• pp.281-302
• /
• 2014

Human beings have advanced to release instinctive desire. Among the human desires, sexual desire is classed as a basic desire with appetite and has been expressed in many ways from prehistoric times to present. Despite the social and ethical restriction, expression of sexual image has been evolved with change of time and medium's development. Thanks to inventing the photograph technique, Change of pornographic image has showed a dramatic aspect since early 20th century. The video which delivers message more directly than the picture boosted this change, and the animation has experimented the expression methods and techniques numerously exceeding the limit of realistic image which reappeared by the device. In this thesis, I want to discuss how human beings express sexual desire in animation based on society's sex culture, and analyzed Japanese pornographic animation as its obvious cases. Japanese pornographic animation should be interpreted as the result of culture and society system's history. Through Heian, Edo and early Meiji period, Japanese sex culture has been kept very openly and preposterously. Transformation, metamorphosis, pedophilia, tentacle sex and exposure of specific body parts that are frequently appear in Japanese animation can be interpreted by ancient Japanese open sex culture like Wakashu, polygamy, sleeping in mixed sex group and pederasty. These Japanese odd sex culture is hard to find elsewhere and settled as intrinsic sexual expression in Japanese animation. This situation was institutionally severed by European Modernization's force at the end of World War II in 20th century. However, it seems they have been keeping their influence in a proper form until now. In this study, I discussed that pornographic animation should be interpreted in a frame of cultural phenomenon by researching the series of procedure that ancient Japanese open sex culture has been changed by the system. Sexuality which is found in general Japanese animation was started from their history, and the dichotomous expression about women can be understood that it is bent by institutionally regulated sexual opinion. Japanese history and culture can be understood that it is transformed to the dichotomy that are simultaneously according freedom of eroticism to the pornographic animation, and the fear and irresistible temptation about the woman's body as the other.

• Journal of the Korean Society of Food Culture
• /
• v.25 no.3
• /
• pp.296-302
• /
• 2010

A survey on the quality improvement and preference for green onion kimchi by Chinese and Japanese consumers was conducted by 30 Korean specialists in order to develop an improved green onion kimchi product. The long green onion shape, kimchi juice, seasonings, off-odor of fermented sea food, and stimulatory flavor of green onion were the main issues considered for the improvement of green onion product. Usage of the favorite ingredients of the Chinese and Japanese consumers was also suggested. The percentages of Chinese and Japanese who already knew green onion kimchi were 54.1% and 30.3%, respectively, whereas 46.8% of Chinese and 28.1% of Japanese have actually tried green onion kimchi in Korea. There was no significant difference in the preference for green onion kimchi between Chinese (3.25/5.0) and Japanese (3.17/5.0) consumers. For recommendations for improving the quality of green onion, Chinese consumers thought off-flavor, fibrous texture, and fermentation level were more significant while the Japanese considered red color, various taste, MSG content, and length of green onion. Seasoned tofu with green onion and rice were suggested as complementary foods to green onion kimchi by the Chinese and Japanese, respectively.

• Journal of Contemporary Eastern Asia
• /
• v.19 no.2
• /
• pp.179-196
• /
• 2020

Despite the enormous success in Japan of Korean popular culture, including TV dramas and K-pop, over the past few decades, anti-Korean sentiment in the country has become increasingly visible and intense. In this article, we examine how young Japanese female fans of Korean popular culture engage with the Korean Wave discourse while also engaging with―or, rather, disengaging from―anti-Korean movements and hate speech. Whereas previous scholarship on the Korean Wave has emphasized the power of active fans' agency, this paper investigates how the fans who passionately and self-reflexively consume Korean popular culture understand and react to the growing anti-Korean sentiment in Japan. Through in-depth interviews with 15 of these fans in their 20s and 30s, we show how they have navigated the discursive space between appreciation for Korean culture and anti-Koreanism in Japan.

• Journal of the Korean Society of Food Culture
• /
• v.18 no.6
• /
• pp.506-514
• /
• 2003

The effects of Japanese apricot(Prunus mume Sieb. et Zucc.) flesh on baking properties of white breads were investigated by evaluation of specific loaf volume, pH, acidity, rheological property, color and sensory quality. Bread was processed by adding 4.7%, 9.4%, 14.1% and 18.8% of Japanese apricot flesh to basic formulation. The compositions of Japanese apricot flesh were 88.19% moisture, 0.45% crude ash, 4.10% dietary fiber, 4.04% citric acid and 0.41% total sugars. The specific loaf volume of the breads was decreased from 3.274mL/g to 1.857mL/g as Japanese apricot flesh contents increased from 0% to 18.8%. The pH of the breads decreased but the acidity of those increased as the percentage of Japanese apricot flesh to wheat flour increased. Lightness(L value) of the breads decreased by the addition of Japanese apricot flesh, while yellowness(b value) and redness(a value) increased. Texture measurement showed that springiness, cohesiveness and resilience decreased with increase of Japanese apricot flesh contents. While, hardness, gumminess and chewiness were the lowest in the bread with 9.4% Japanese apricot flesh, and increased in the bread with 4.7%, 14.1% and 18.8% Japanese apricot flesh contents. In sensory evaluation, the highest sensory scores for flavor, taste, aftertaste and overall acceptability were obtained when Japanese apricot flesh content was 4.7%, and softness and chewiness was the best when 9.4% of Japanese apricot flesh was added. The moisture content of the breads containing Japanese apricot flesh was higher than that of the control to add no flesh during storage at $25^{\circ}C$. Based on physical, rheological and sensory evaluation, addition of 4.7{\sim}9.4% Japanese apricot flesh suggested to be acceptable for processing bread.