• Journal of the Korean Society of Food Culture
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• v.13 no.5
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• pp.393-403
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• 1998

This study was conducted to investigate the contemporary dietary life of residence in Kyunggi province. People living in Kimpo, Yoju districts(farm villages), Kapyung districts (mountain villages) and Hwasung districts (fishing villages) were selected for this research as subjects from August S to 19,1997. The results of the survey are summarized as follows: 1. Cooked rice was a staple food. However nuddles and soojaebees(soup with dough flakes) was taken as lunch or snacks but Juk(rice guel) or Dduk(rice cake) was not treated as a meal. 2. Dishes were consisted with soup or chigae, kimchi and namul(seasoned vegetables), and fishes, meats, salted sea foods, dried fishes, jangacchi(dried seasoning radish) were also taken by sometimes. 3. Soy sauce, bean paste, red pepper bean paste were made by every home even if they were very busy. 4. Festival days such as New Year's Day, daeborum(the 15th day of January), chusok(mid-autumn festival), and kosaa(October ceremony) and dongee(one of 24 seasons by lunar calendar) are skipped oftenly and slowly forgotten by people. They do not celebrate Samgin-nal(the third day of March), Buddha's birthday(the 8th day of April by lunar calendar), danoh(the 5th day of May), yoodoo(the 15th day of June), chilsok(the 7th day of July), Jungyang(the 9th day of September) and the last day of the year either 5. Due to improved kitchen system, we couldn't see the old kitchen devices.

• Journal of the East Asian Society of Dietary Life
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• v.18 no.1
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• pp.158-164
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• 2008

This study was performed to present new insights into the distinct aspects of Jehotang. Its history, significance, and effects were examined by evaluating the pertinent literature. In which the idea that Korean foods were original sources of medicine was well expressed. This study was also conducted with the anticipation that it may be useful in developing new foods and beverages based on modern science. References to the Jehotang were found in nine Korean medicine books, seven general books, and in dynastic records such as Bibyeonsa deungnok, Joseonwangjosilrok, Seungjeongwon Ilgi, etc; thus, it was likely a food since the early Korean age. Furthermore, it was discovered that in the Chosun era. Jehotang was not only drunk as a soft drink at the Royal Court in the summer, but was also used as a royal gifts to Cabinet members at the Tano festival on the fifth day of the fifth month of the lunar calendar.

• Food Science and Industry
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• v.45 no.2
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• pp.10-18
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• 2012

Maesil began to grow in Gwangyang after the old Mr. Yulsan Kim Oh-cheon brought 5,000 trees of maesil(Prunes mume) from Japan in 1931. Today, Gwangyang maesil comprises approximately 25% of total national output. Gwangyang produces a variety of foods, manufactured foods and beverages using maesil. Besides, numerous tourists came to the 15th Gwangyang International Ume Flower Culture Festival to enjoy the festival and appreciate blossoming ume flowers. More than 1.9 million people visited Blue Ume Flower Farm in Gwangyang in the year of 2010. As many visitors came to the city simultaneously, however, there occurred confusion. So, it is thought that the following measures are necessary to enhance the tourism value of Gwangyang maesil. First, a symbolic story for Gwangyang maesil or maehwa(ume flower) needs to be created. Second, snack foods for sightseers need to be developed. Third, diverse attractive elements to prolong tourists' stays are worth developing. Fourth, it is necessary for Gwangyang to hold competitions for ideas to activate tourism through maesil. Fifth, Gwangyang needs to promote collaborative development of tourist items and collaborative tourism marketing in close cooperation with neighboring cities and counties. Finally, it is worthwhile for Gwangyang to host an international fruits and seeds exposition or exhibition and it needs to strengthen active promotion and marketing suitable for the Smart Age.

• Journal of the Korean Society of Food Culture
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• v.13 no.4
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• pp.241-260
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• 1998

1. Both the festival held in Confucian temple to honor Confucius or a religious ceremony in Korean traditional lecture-hall are the sacrificial rituals which is the mark of the respect for prescholars and these rituals has been followed the rules written in the book,'Yaegi' 2. For the Food formal display for the festival in Confusian temple of Chinese Gukjagam, Pebak(clothes), Mohyul(hair and blood), and the ritual food dishes, such as Byun 10, Doo 10, Gang 3 (Deung 1, Hyung 2), Bo 2, Cue 2, Jo 3 (Taeraeu as beef dish 1, Soraeu as sheep and pork dishes 2), Joo(alcohol) 3 were displayed, while in Juhyunhak, Byun 8, Doo 8 were displayed. In Taesangji edited around in 1873 in Korea, for the Confucian shrine Pebak, Mohyul, Byun 10, Doo 10, Deung 3, Hyung 3, Bo 2, Cue 2, Jo 6 (raw 3, cooked 3), Joo 3 were displayed. In pedantry Confucian temple, Pebak, Byun 8, Doo 8, Bo 2, Cue 2, Jo 2 (raw sheep and pork), Joo 3 were displayed while Mohyul was omitted, which this type of display was almost identical through the nationwide survery for the Confucian food display. Some of the Confucian food display, most of the display for Bo and Cue have been changed to Bo 1 and Cue 1, and one fifth of the Confucian display for Byun and Doo also has been changed in the numbers and food varieties. 3. In most of the sacrificial ritual food display in the Korean traditional lecture-hall, Pebak (some not applicable), Byun 4, Doo 4, Bo 1, Cue 1, Jo 1 (raw), Joo 1 were displayed. In these days, the number of the Confucian temple where the sacrificial rituals is not held, has been increased. 4. For the names of food for the Byun and Doo dishes, mostly the old names are used, however, minor changes in materials and cooking method have been found.

• Journal of Environmental Health Sciences
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• v.41 no.5
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• pp.349-357
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• 2015

Objectives: The 2007 Korea National Survey for Environmental Pollutants in the Human Body found the highest blood mercury levels nationwide among residents in Seoksan-ri, Goro-myeon, Gunwi-gun, Gyeonsangbuk-do. With the aim to reduce the blood mercury levels of residents in this region, we conducted this study to identify the association between mercury exposure levels and shark meat consumption. Methods: This survey was conducted with 118 participants in Seoksan-ri before the Chuseok festival and 113 residents were added afterwards. Information on participants was collected via questionnaires. Total mercury concentrations in biological samples were measured using a mercury analyzer with the gold-amalgam collection method. Results: To identify this, we conducted mercury exposure level analysis before and after the Chuseok festival and found that blood and urinary mercury levels after Chuseok (GM of $6.9{\mu}g/L$ in blood and $1.68{\mu}g/g$_cr in urine) were higher than those before (GM of $5.29{\mu}g/L$ in blood and $1.44{\mu}g/g$_cr in urine). This area maintains a custom of using shark meat as one of the ancestral rite foods, and the performance of such rites and shark meat consumption have been identified as main sources of mercury exposure. Other than this, smoking, dental amalgam treatment and residential period in the area also contributed to an increase in mercury exposure levels. On the other hand, recent consumption of oriental medicine and vaccination did not have a significant influence on mercury levels. Conclusion: The results were attributed to the local custom of consuming shark meat with high mercury concentrations during rituals taking place during the festival and ancestral rites. Given that the blood mercury levels in 23.2% of the residents exceeded the HBM II values recommended by the German Commission on Human Biological Monitoring, it is suggested that further appropriate actions and follow-up measures be taken to reduce the mercury exposure levels of the residents that exceeded the reference values.

• Journal of the Korean housing association
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• v.24 no.6
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• pp.51-59
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• 2013

The ritual for community is a group ritual performed by the regional community of a village for the safety of the residents and abundant harvests. However, many ritual places have been destroyed by the anti-superstition movement, New Community Movement (Saemaul Movement), industrialization and urbanization since the 1960s. Under the circumstances, this study researched the status of use of the ritual place in Beommul-dong in Daegu where the ritual was revived in 2004 after having been suspended since the end of the 1980s due to urbanization. The revival of the ritual for community in Beommul-dong in Daegu, which had been maintained by the village people alone, is the prime example of the vitalization of local community as the recreation of local community, since the ritual has been transformed into a kind of festival involved with and financed by the local government. The study on analyzing the usage pattern of the ritual place may provide useful sources to come up with the modernized functions of the ritual place as a community place, where the heads of the ward office and cultural center, lawmakers and most of the residents perform the ritual, share foods and tread on the God of the Earth across the village at 11:30 in the morning on every January 16 of the lunar calendar.

• Journal of the Korean Society of Food Culture
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• v.12 no.1
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• pp.17-22
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• 1997

The two Korean words, Solon-Tang and Su-Ra-Sang, are generally assumed as the names of Mongolian foods which seem to have been used in Korea due to the influence from the enhanced close relationships between Mongolia and Koryo. This indicates that the two words have very important meaning in stdying the relationship between the food culture in the central asia in those days and the terminologies used in the palaces in the eras of Koryo and chosun and so have attracted continuously the related scholars‘ attention. 1. The theory of folk etymology; it is originated from its cooking that first they cut meat into small pieces and put them into a cauldron and boil sulrong sulrong (which means such boiling state in that its water bubbles up) for a along time. 2. Early of the chosun time, the king himself comes to 'Sun-Nong-Dan' where he teaches the people how to farm and hold a large festival and after that they boil the cow meat soup and feed the people around there. At that time, they name and call the kuk-bub (soup with rice) which they eat at the 'Sun-Nong-Dan' 'Sun-Nong-Tang'. 3. The India Sanskrit Sura, a kind of liquid (in which component that have someone who takes it drunken) which gods enjoy themselves over, comes into the palace on the latter half of Koryo time via Mongolia and affects and becomes the Korean words. 4. The Mongol Suru or Sulru which is a cooking in that they boil meat putted in plain water comes into Korea under the special historic relation between Mongolia and becomes Solon-Tang. For the details of the above mentioned theories, we will fully discuss the origin through studying concretely the related books and mutual comparing history, linguistic periods and phonetic changes accordingly and the changes in meaning and vocabulary forms here.

• The Korean Journal of Community Living Science
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• v.17 no.4
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• pp.175-197
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• 2006

This study aims to assess the traditional knowledge on seasonal customs and its characteristics for practical use. The Delphi method and correspondence analysis were hired to collect and analysis the data. Twenty six professionals for the Delphi participated in three-round process. The followings were concluded. The number of items valuing and resourcing for seasonal customs. were 118(40 for folks and ceremonies, 53 for foods. 25 for plays) on Delphi results. For example are Bokjori, Dano fm, Bokjumeoni, Chuseok, Tano festival, New Year Card, washing hair with an iris, Soup with rice cake, Boiled rice with five cereals, Rice and red-bean porridge, Kimchi-making for the winter, Sharing walnut with friends, Game of yut, Playing kite, Play with Hanga etc. Nowadays the ideas of modernized practical use on seasonal customs was to connect with modernized scientific technology and designate commemoration day. The items for connecting with modernized scientific technology were new year card, painting and recording sound with traditional seasonal customs, food areas, cake with seven kind of cereals, play areas, hand wrestling, cockfighting in folks and customs areas. Also the items for designating commemoration days were the Suelbeam and Suelbeam Socks present for the aged people, man cooking day, Korean traditional workers day in folk and ceremony areas.