• Journal of the Korean Society of Food Culture
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• v.23 no.1
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• pp.90-96
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• 2008

This study was performed to reveal nutritional excellency of popular Korean dishes, which were intended to distribute as a take-out type food suited for Americans. Four Korean dishes were selected due to their high preference from American sensory panels: Jeyuk-bokkeum (B), Kimchi-bokkeum (C), Dubu-jorim (D) and Namul (E). Nine weeks of the experimental periods were composed of two parts. In phase 1(5 weeks of the first half), high fat diets were fed to all treatments including the control group (A). In phase 2 (4 weeks of the last half), freeze-dried four Korean dishes were fed to the treatments except for the control. There was no significant difference in the final body weights among the groups as well as daily body weight gains and FER. Organ weights of the control group tended to be smaller than those of the treatment groups. For visceral fats, perirenal fat pad (RFP) and epidydimal fat pad (EFP) of the groups C and D were decreased by 20% compared with those of the group A. Total cholesterol level of the group C (94.13 mg/dL) was significantly lower than any other groups (p<0.05), but there was no significant difference in triglyceride(TG) level. HDL-cholesterol level of group B(20.38 mg/dL) was significantly higher than that of group D (17.25 mg/dL), but no significant differences were seen in groups C and E (p<0.05). In LDL-cholesterol level, the highest level was seen in group D, the lowest level in group E (p<0.05). From the findings, Kimchi-bokkeum, Dubu-jorim and Namul were superior to those of the control and jeyukbokkeum in terms of the blood lipid profiles. It might be a good Korean style take-out items suited for the Americans’ taste along with a good nutritional quality in the near future.

• (The) Research of the performance art and culture
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• no.22
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• pp.371-411
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• 2011

In the twenty first century of rapid cultural change performing art requires new mode of expression based on imaginative power and creativity as well as establishing its own identity. The modern technological environment support this with advanced technology and bring about the expansion of reason from new experience. The introduction of digital media on artistic expression in particular, expands the physical ability of human body which is the main subject of performing art. A virtual body from digital technology is freed from physical boundaries and goes over space and time. It also suggests the possibility of new mode of communication with audience. This study aims at examining the subject of performing art and its digitalized movement focusing on EveR, the world's first professional robot actor. The robot actor which came on stage according to the new expression medium, a digital body, stands in need not only of technological value but also of cultural and artistic application for expression in art. In this endeavor to meet the demand, this study examines the development process and function of 'EveR' the robot actor. Also it searches into the performance of Ever which replaced human being as well as the historical significance of the title:the world's first. To be more specific, there is a example research on two performances:a pansori play "EveR is simply stunning(2009)" and children's play "The Robot Princess and Seven Dwarfs(2009)." Through this example research, it is enabled to anticipate the influence of robot actors on performing arts and to search for the better way of them to evolve. Furthermore, it aims at finding ways to create high value through promoting robot actors to be familiar to the public as well as supporting them to become active cultural contents. The performance with robotic technology is one of the artistic experiment that may cause the change of the future of performing art by actualizing technological imagination together with human body and machinery. As a consequence, it is expected that the meeting of performing art and robotic technology gives positive influence on activating performing art as one of the integrated cultural phenomenon which satisfies the taste of modern era. Moreover, this study may also be the beginning of the expansion of performing art to stretch to diverse field.

• (The) Research of the performance art and culture
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• no.38
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• pp.143-191
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• 2019

This research argues that Pansori had patrons in its development. Patrons are commonly discussed aspect of history of any art form. Pansori is no exception. While Pansori originally began as the art of the common people, Yangban class became the primary audience. This paper examines the role of royal family of Choson dynasty in development of Pansori. Heungseon Daewongun (흥선대원군) in particular was a Pansori aficionado. The record around Daewongun's involvement to Pansori proves that heavy monetary investment was made. He hosted Pansori competitions and sponsored creation of Pansori tradition, Boseong Sori (보성소리) and Gangsanje (강산제). Also the aspect of Pansori patronage lies not just in Yangban class, but also in Jung'in class, which is roughly analoguous to European bourgeois in that they were not of Yangban class, but had gained monetary status, and had aesthetics of both Yangban and commoner class. I argue that Heungseon Daewongun's ties to the Jung'in class is reflected in his actions towards Pansori artists. The traditions he had sponsored have important characteristics, including sophisticated lyrics heavily utilizing Classical Chinese poetry, highly artistic musical composition, and conservative Confucian ethics. Those characteristics indicate that the Pansori traditions sponsored by the royal patrons have changed to cater to their artistic taste and philosophy. This paper conducts a textual comparative analysis between Gangsanje Pansori Jeokbyeokga (강산제 판소리 적벽가), Dongpyeonje's Pansori Jeokbyeokga (동편제 판소리 적벽가), and Seopyeonje Pansori Jeokbyeokga, who share the same plot yet offers a stark differences in tone, philosophy, and sense of humor. Daewongun was a primary sponsor of Pansori, which proves that Yangban class and the royal family have played important role as patrons of Pansori.

• Korean Journal of Breeding Science
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• v.51 no.4
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• pp.504-514
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• 2019

'Yechan' is a high grain quality mid-late maturing rice cultivar with lodging tolerance and multiple disease resistance. It was a derived from a cross between 'Hopum' and 'Iksan537' (cultivar name 'Haepum'). 'Hopum' is a high grain quality mid-late maturing rice cultivar with strong lodging tolerance and 'Haepum' is a high grain quality medium maturing rice cultivar with multiple disease resistance. To shorten the breeding period, another culture method was applied to the F₁ plants. 'Yechan' was selected through the pedigree method, yield trials, and local adaptability tests, with a high selection pressure for grain quality, lodging, and disease resistance. The heading date of 'Yechan' was August 14, one day later than that of 'Nampyeong'. 'Yechan' is a cultivar tolerant to lodging and it has short culms. It has multiple disease resistance against rice blast, rice stripe virus, and bacterial blight, including the K3a race, the most virulent race in Korea. The yield of 'Yechan' was similar to that of 'Nampyeong'. 'Yechan' showed excellent grain appearance, superior taste when cooked, and enhanced milling performance; thus, we concluded that it could contribute to the improvement of Korean japonica rice cultivar quality. 'Yechan', a high grain quality mid-late maturing rice cultivar with lodging tolerance and multiple disease resistance, would be suitable for cultivation in the southern plain area in Korea and has been utilized in the breeding programs aimed at enhancing the grain quality and stability for the cultivation of Korean japonica rice (Registration No. 7647).

• Korean Journal of Heritage: History & Science
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• v.44 no.4
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• pp.172-205
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• 2011

Go bears significant meanings in terms of cultural and entertaining functions in Asia Eastern such as China and Japan. Beyond the mere entertaining level, it produces philosophical and mythic discourse as well. As a part of effort to seek an identity of Korean traditional garden culture, this study traced back to find meanings of rock-go-board and taste for the arts which ancestors pursued in playing Go game, through analysis and interpretation of correlation among origin of place name, nearby scenery, carved letters and vicinal handed-down place name. At the same time, their position, shape and location types were interpreted through comprehensive research and analysis of stone-go-boards including rock-go-board. Particularly, it focused on the rock names related to Sundoism(仙道) Ideal world, fixed due to a connection between traces of Sundoism and places in a folk etymology. Series of this work is to highlight features of the immortal sceneries, one of traditional landscaping ideals, by understanding place identity and scenic features of where the rock-go-boards are carved. These works are expected to become foundation for promotion and preservation of the traditional landscaping remains. The contents of this study could be summarized as follows; First, round stone and square board for round sky and angled land, black and white color for harmony of yin and yang and 361paths for rotating sky are symbols projecting order of universe. Sayings of Gyuljungjirak(橘中之樂), Sangsansaho(商山四皓), Nangagosa(爛柯故事) formed based on the idea of eternity stand for union of sky and sun. It indicates Go game which matches life and nature spatiotemporally and elegant taste for arts pursuing beauty and leisure. Second, the stone-go-boards found through this research, are 18 in total. 3 of those(16.1%), Gangjin Weolnamsaji, Yangsan Sohanjeong and Banryongdae ones were classified into movable Seokguk and 15(83.9%) including Banghakdong were turned out to be non-movable rock-go-boards carved on natural rocks. Third, upon the result of materializing location types of rock-go-boards, 15 are mountain stream type(83.9%) and 3 are rock peak type(16.1%). Among those, the one at Sobaeksam Sinseonbong is located at the highest place(1,389m). Considering the fact that all of 15 rock-go-boards were found at mountainous areas lower than 500m, it is recognizable that where the Go-boards are the parts of the living space, not far from secular world. Fourth, there are 7 Sunjang(巡將) Go with 17 Hwajeoms(花點), which is a traditional Go board type, but their existences, numbers and shapes of Hwajeom appear variously. Based on the fact, it is recognizable that culture of making go-board had been handed down for an extended period of time. Among the studied rock-goboards, the biggest one was Muju Sasunam[$80(82)cm{\times}80(82)cm$] while the smallest one was Yangsan Sohandjeong Seokguk ($40cm{\times}40cm$). The dimension of length and breadth are both $49cm{\times}48cm$ on average, which is realistic size for actual Go play. Fifth, the biggest bed rock, an under-masonry with carved Go-board on it, was one in Muju Sasunam[$8.7m{\times}7.5m(65.25m^2)$], followed by ones in Hoengseong Chuiseok[$7.8m{\times}6.3m(49.14m^2$] and Goisan Sungukam[$6.7m{\times}5.7m(37.14m^2)$]. Meanwhile, the smallest rock-go-board was turned out to be one in Seoul Banghak-dong. There was no consistency in directions of the Go-boards, which gives a hint that geographical features and sceneries of locations were considered first and then these were carved toward an optimal direction corresponding to the conditions. Sixth, rock-go-boards were all located in valleys and peaks of mountains with breathtaking scenery. It seems closely related to ancestors' taste for arts. Particularly, rock-go-boards are apprehended as facilities related to taste for arts for having leisure in many mountains and big streams under the idea of union of sky and human as a primitive communal line. Go became a medium of hermits, which is a traditional image of Go-game, and symbol of amusement and entertainment with the idea that Go is an essence of scholar culture enabling to reach the Tao of turning back to nature. Seventh, the further ancient time going back to, the more dreamlike the Go-boards are. It is an evident for that Sundoism, which used to be unacceptable once, became more visible and realistic. Considering the high relation between rock-go-boards and Sundoism relevant names such as Sundoism peak in Danyang Sobaeksan, 4 hermits rock in Muju and Sundoism hermit rock in Jangsu, Sundoism hermit rocks and rock-go-boards are sceneries and observation spots to express a communication of worship and longing for Sundoism. Eighth, 3 elements-physical environment such as location type of the rock-go-boards, human activities concentrated on 8 sceneries and Dongcheongugok(洞天九曲) setup and relevancy to Confucian scholars, as well as 'Sangsansaho' motif and 'Nangagosa' symbolic meaning were used as interpretation tools in order to judge the place identity. Upon the result, spatial investigation is required with respect to Sunyoodongcheon(仙遊洞天) concept based on enjoyment to unify with the nature rather than Dongcheongugok concept of neo-Confucian, for Dongcheon and Dongmoon(洞門) motives carved around the rock-go-boards. Generally, places where mountain stream type rock-go-boards were formed were hermit spaces of Confucianism or Sundoism. They are considered to have compromised one other with the change of times. Particularly, in the rock-go-board at the mountain peak, sublimity-oriented advent of Sundoism is considered as a significant factor to control place identity. Ninth, including where the rock-go-boards were established, the vicinal areas are well-known as parts of Dongcheongugok and Palkyung(八景) mostly. In addition, many of Sundoism relevant expressions were discovered even in the neighboring carvings written by scholars and nobility, which means sophisticated taste based on longing for Sundoism world played a significant role in making go-board. The rock-go-board is an integration of cultural phenomena naturally managed by seclusion of scholars in the Joseon Dynasty as well as remains and essence of Korean traditional landscaping. Some rock-go-boards out of 17 discovered in South Korea, including ones in Sobaeksan Sinsunbong, Banghak-dong, Chungju Gongili, Muju Sasunam, Yangsan Eogokdong Banryongdae Seokguk, are damaged such as cracks in rocks or fainted lines by hardships of time and hand stains. Worse yet, in case of Eunyang Bangudae Jipcheongjeong board, it is very difficult to identify the shape due to being buried. Rock-go-boards are valuable sculptures in terms of cultural asset and artwork since they reflect ancestors' love for nature and longing for Sundoism world. Therefore, they should be maintained properly with right preservation method. Not only rock-boards itself but also peripheral places are excellent cultural heritages and crucial cultural assets. In addition, vicinal sceneries of where rock-goboards and pavilion spots are the representative remains of embracing prototype of Korean traditional landscaping and major parts of cultural properties.

• Journal of the Korean Society of Food Culture
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• v.6 no.4
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• pp.421-432
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• 1991

This study was conducted to investigate the intake of a kind of Gom-Tang (Beef soup made with internal organs and bone), which is the Korean traditional food, and factors affecting the eating behavior of customers. Two hundred male customers of a H Korean Restaurant specialized in Gom-Tang, which is a well-known restaurant in Seoul, were surveyed from June 26 to 29, 1990. The results were shown as follows. (1) ${\ulcorner}$Frequency of intake${\lrcorner}$ and ${\ulcorner}$preference${\lrcorner}$ were very high. Those who took a kind of Gom-Tang ${\ulcorner}$more than once a week${\lrcorner}$ were 66.5% of the subjects. Those who evaluated ${\ulcorner}$good${\lrcorner}$ for the taste and flavor were 86.5% and 59.0% of the subjects, respectively. (2) The reasons why they chose a kind of Gom-Tang from among many Korean traditional foods were ${\ulcorner}$preference${\lrcorner}$ and ${\ulcorner}$phygiological condition${\lrcorner}$ in ${\ulcorner}$high frequency of intake${\lrcorner}$ group. ${\ulcorner}$Phygiological condition${\lrcorner}$ was more critical factor than ${\ulcorner}$preference${\lrcorner}$ in ${\ulcorner}$low frequency of intake${\lrcorner}$ group. (3) The effect of the intake of a kind of Gom-Tang on health was evaluated as ${\ulcorner}$healthy${\lrcorner}$ (80.5%). ${\ulcorner}$No effect${\lrcorner}$ and ${\ulcorner}$harmful${\lrcorner}$ were 30.5% and 6.5%, respectively. (4) ${\ulcorner}$High frequency of intake${\lrcorner}$ group, mainly more than 50 years of age, had a high ${\ulcorner}$preference${\lrcorner}$ and ${\ulcorner}$food knowledge${\lrcorner}$ as well as positive ${\ulcorner}$eating behavior${\lrcorner}$ and ${\ulcorner}$healthy state${\lrcorner}$, ${\ulcorner}$Middle frequency of intake${\lrcorner}$ group, mainly the forties, had a high ${\ulcorner}$preference${\lrcorner}$, but had less positive ${\ulcorner}$eating behavior${\lrcorner}$ than ${\ulcorner}$high frequency of intake${\lrcorner}$ group. ${\ulcorner}$Low frequency of intake${\lrcorner}$ group, mainly the twenties and thirties, had a medial ${\ulcorner}$preference${\lrcorner}$. They took a kind of Gom-Tang for reasons of ${\ulcorner}$on the recommendation of friends${\lrcorner}$ better than ${\ulcorner}$preference${\lrcorner}$. Foregoing results showed that ${\ulcorner}$a kind of Gom-Tang${\lrcorner}$ was a typical food recognized as ${\ulcorner}$healthy${\lrcorner}$ as well as ${\ulcorner}$delicious${\lrcorner}$. This may suggest that ${\ulcorner}$a kind of Gom-Tang${\lrcorner}$ is a candidate for the effective food on nutritional education.

• Journal of the Korean Society of Costume
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• v.1
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• pp.119-129
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• 1977

It is significant for developing the future for us to know our present age. In order to preserve our Korean costume as a fola clothes retaining our distinguished independent characterisitics and to help design the tomorrow of our Korean costume playing a role as a racial to develop the world clothing culture, a survey was conducted to investigate modern people's conscious-ness and wearing practumes of Korean costume by questionaire and interviewing methods. The results of the survey were analyzed as follows: (1) At present, Korean costumes were purchased as customtailored(64.0%) and as ready-made(17.8%) and most of them were not made at individual homes. The laundry and ironing of them were carried out at laundry shops(68.8%). Considering our present economic, social and cultural aspects, sowing, laundryand ironing will not be carried out at homes again in the future and ready made costumes seen to be produced in a large scale in the future. Garment makers and laundry shop operators should be trained how to make our Korean costumes retain our traditional beauty in the course of their production and laundry and the makers of ready-made costumes must make research how to efficiently produce ideal ready-made costumes by adopting the synchro system in their wrk odisivion. (2) The age group wearing Korean costumes most frequently was the aged people over 60 (their wearing rate; 45%-50%) and the group wearing them most frequently next io the aged people over 60, was housewives(their wearing rate; 15%-20%). Excludign aged people and housewives, other respondentsdid not wear Korean costumes very frequently. Men's wearing rate was lower their wearing rate was the younger their ages were and the less their monthly incomes were. Korean costumes were used for holiday and festival(60%), wedding and funeral ceremonies (52%), visiting and working(22%), casual wear(12.8%) and home wear(9.2%). The use of Korean costumes as casual and home wears, was lower than the use for holday, festival, visiting and working, Under our present circumstances in which our Korean people use both Western style clothes and Korean costumer, our Korean costume has lostits position as a basic and necessary requiement in Korean people's daily life and become a ceremonical and fancy costume. It is natural that the times and life change everything in our daily life. Our costume has to be made as good ceremonial and fancy clothes satisfying modern sensibility according to its new role. In order for us to get close with our clothes, a keen study must be carried out to cleat the color, material, style, function and harmony of the Korean costume matching the of the times. (3) The 47.8% of the respondents answered that they were proud of our Korean costume as our folk clothes, 47.6% replied that thought them just common and 1.1% responded that they were ashamed of it. Most of them were affirmative in feeling pride with our Korean costume. (4) Considering the functional aspect of Korean costumes, their strong points were symetric beauty, rhythmical beauty, unity feeling, harmonical beauty and detailed decorations. Their common shortcomings were lack of individuality and inadequateness for active life. The shortcomings of woman costumes were suppressing breast, making resperation difficult and in adequnteness in summer time. The main reason not to wear our Korean costumes, was due to the fact that they are incomvenient for active life. As a measure to eliminate such shortcomings, 1) the suspension system of skirt to remove the suppression of breast should be generally adopted. 2) they should be simplified in their structure to make them convenient for active life and adepuate in wearing them in hot weather in an extent to which the traditional beauty of the costume may not be lostand 3) a new technique must be explored for showing individuality by wearing method and new arrangment of colors and decorations. (5) The reasons desiring to wear Korean costumes were classifide as follows: A. Korean costumes are our traditional clothes(43.4%). B. Korean costumes are noble and beautiful(26.8%). C. They are accustomed to wear Korean costumes by habit(19.5%). D. Korean costumes are necessary for attending ceremoneis(9.5%). E. Miscellaneous reasons(0.8%). Classifying these reasons into age groups, the high age group over 40 wore them because they were easy to wear by habit and the low age group of 10-30 never thought that they were east to wear by habit. Considering that even those who were accustomed to wear Korean costumes showed a low wearing rate and that the young generation were accustomed to wear Western style clothes rather than Korean costumes, the wearing rate of Korean costumes will be reduced in the future if such trend continues. It is urgent for us to make our best efforts in order to enhance the interest of young generation in Korean costumes and not to make them lose the strong points of Korean costume in the future. (6) Conicering the plan of the respondents on what kind of clothes they were going to wear in the future, among the age group over 50, those who wanted to wear only Korean costumes were 24.8%(men) and 35.1%(women), those who wanted to wear 49.7%(men) and 47.4(women), those who wanted to wear chiefly Western style clothes were 20.7% (men) and 14.4%(women) and those who wanted to wear only Western style clothes, were 2.4% (men) and 2.1%(women). This shows that the general tendency to wear only or chiefly Korean costumes is more prevalent than that to wear only Western style. Among the age group under 50, the tendency to wear Western style clothes was conspicuous and most of the respondent answered that they would wear chiefly Western style clothes and Korean costumes occasionally. Only 5.4% of the respondent answered that they would wear only Western style clothes and this shows that meny respondents still wonted to wear Korean costumes. Those who wanted their descendants to wear what they desire, were 50.1%(men) and 68.8% (women) and those who wanted their descendants to wear Koran costumes occasionally, were 85.8%(men) and 86.3%(women). This shows that most of respondents wanted their descendants to wear Korean costumes. In order to realize, it is necessory for us to make ourdescendants recognize the preciousness of our traditional culture and modify our Korean costumes according to their taste so that they may like wearing them.

• Journal of the Korean Society of Food Culture
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• v.13 no.5
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• pp.475-486
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• 1998

The dietary habit, health condition and the cognition concerning the health food have been surveyed with the help of the 151 old people living in In-Cheon and Seoul. In this study, the old are classified as an institution for the aged and the old in their own home. The preference and mental health condition influenced on dietary habits have been surveyed as wall. Their dietary habits such s three meals a day and a regular meal time have show) that they have generally good eating habits. Psychologically, the old in an institution for the aged think their health condition is not so good in comparison with the old in their own home. The old in their own home have good condition in that they can go up the stairs, exercise often and walk relatively well. Moreover, men's health condition is better than women. The old generally like meats(especially beef) and prefer sesame oil, perilla oil, soy been oil to Western oil. They like sweat flavor the most and hot, salty taste in order. Thier favorite cooking method is a pot stew, soup and season. The difference between dietary habit and mental health based on an academic career, an allowance and a residential condition shows that the old who live alon have relatively terrible eating habit and the more learned, the better. The more pocket money they have, the better dietary habits they have. The old feel glommy in general and the old in an institution are more depressed and it is statistically significant.

• Journal of the Korean Society of Food Culture
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• v.32 no.5
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• pp.383-393
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• 2017

This study was conducted to analyze the dietary lifestyle of local Chinese consumers and to classify dietary characteristics according to their dietary lifestyle factors and dietary behaviors. This investigation was conducted for 1 month from 1 January 2017 targeting 300 adult males and females living in China using the online survey company surveymonkey. Four factors relating to dietary lifestyle were identified, gourmet factor, healthy factor, convenience factor and economic factor, and these were grouped into 4 clusters according to their dietary lifestyle factor scores. Group 1, the gourmet economy group, showed a high percentage of living alone and a high frequency of eating out, but a relatively low percentage of three regular meals per day. Their dietary lifestyle was sensitive to gourmet factors and economic factors, but less sensitive to health and convenience factors. Group 2, the wide interest group, contained a high percentage of individuals in their 30s, as well as more highly educated individuals and a higher income than other groups. Because their dietary lifestyle scores tended to be higher than those of other groups, they sought a variety of new foods and gourmet meals for enjoyment of dining and life, as well as well-being food materials and foods related to health. Group 3, the health economic group, constituted a family-type consumer group with lower income level than the other groups. Members of this group were seeking health food and natural food in their dietary lifestyle and tended to pursue a high economic profit ratio when purchasing food. Finally, group 4 showed a relatively higher percentage of women over 30 and individuals with a college level or higher education than the other groups. This group was more interested in health and taste than price and convenience, and showed the highest LOHAS orientation among middle aged Chinese women. Moreover, members of this group directly utilized their knowledge regarding nutrition in real life.

• Korean Journal of Food Science and Technology
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• v.10 no.2
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• pp.215-223
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• 1978

In Korea, the annual production of watermelon and cantaloupe melon is around 110,000 to 170,000 Metric Tons, and as the fruit does not keep well, studies were conducted to determine the feasibility of preservation in the form of natural juice or lactic fermented juice. The results obtained in these studies are summarized as follows: (1) The average yield of juice obtained from watermelon was 56.2%, and from cantaloupe melon 65.8%, of the fresh weight. (2) The colloidal components of watermelon juice separated from the juice by sedimentation within 24 hours. Cantaloupe melon juice gave a stable colloidal dispersion. (3) No change in the colour of the juices was detected by sensory evaluation or instrumental methods after they were treated at $100^{\circ}C$ for 5 minutes. (4) The addition of canesugar to give a total solids content of 11/13 Brix gave juices which were preferred by most tasters. (5) Lactic fermentation of natural juices pasteurised at $90^{\circ}C$ for 5 minutes, and inoculated with a pure culture of lactic acid bacteria proceeded without interference from competing microorganisms. (6) Sensory evaluation of lactic fermented juices indicated that 60% of tasters found the juices as acceptable or better than commercial fruit nectars at present on the market. (7) Taste panels showed a preference for natural melon juices over the lactic fermented juices. (8) The peroxidase activity of cantaloupe melon juice was higher than that of watermelon juice, with juice extracted from the core of the fruit showing a higher activity than that from other portions of the tissue. (9) Two types of peroxidase, of differing heat stability were detected in both juices. The more heat stable peroxidase had a decimal reduction time of 40 minutes at $80^{\circ}C$ and a z value of $11^{\circ}C$.