• Korean journal of food and cookery science
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• v.11 no.2
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• pp.145-152
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• 1995

The purpose of this study was to investigate the conciousness of college students about Korean folk foods. Questionnaires were distributed to 400 students and answered by 289 in the college in Kyung-gi Do and Je-ju Do. The results were as follows: 1. 49.8% of the students had little knowledge about Korean folk foods, 36.7%, 12.8% and 0.7% of the subjects were answered'know little','know somewhat', and'know well', respectively. 2. This study revealed that 25.6% of students ate folk foods'on a journey', 21.1% of subjects did'normal times', and 20.4% of them did'festival days'. 3. Students answered that they ate folk foods 3 or 4 times in a year mostly at home. 4. 96.5% of the subjects thought that Korean folk foods had to be succeeded, but 64.0% of the students knew about Kang-won Do folk foods, 34.3% of them answered correctly about Seoul folk foods, and 40.1% of them did Che-ju Do folk foods, and only less than 20% of them had an expert knowledge on the other folk foods. 5. The percentage of getting a correct solution was higher in men than women, majoring in foods than non- food relation, and taking a lesson in Korean folk foods than no lessons.

• Archives of design research
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• v.17 no.4
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• pp.319-326
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• 2004

This festival study is based on visitors' evaluation on the Danwon art festival. It was founded as follows; The major visitors of this festival were family and they were interested in educational programs. This festival was evaluated as the art and educational type experience oriented event for family. Visitors satisfied about organization of this event with 4.86 on Likert 7 point and positive percentage was 61.7%. The accessbility was evaluated the secondly satisfied program among 13 evaluation items. The average point was high with 5.34 and positive percentage was high with 79.3%. The highest satisfaction was educational evaluation with average point of 5.37 which was the highest satisfaction. Also the positive percentage was 84% which showed the highest positive opinion. The satisfaction of program interesting was average point of 4.84 which was relatively positive satisfaction. Visitors' positive percentage was 57.3% and negative percentage is only 8.3% which showed satisfaction of program interesting. But visitors unsatisfied about event variety, guiding facility, guiding pamphlet, guider service, parking facility, and foods service. there should be more improvement on the programs. Especially, improvement on public relationship, food quality, and parking for visitors should be implemented. in terms of interesting programs, visitors were most interested in the experience of blacksmith's shop among programs. It was founded that experience based festival programs were popular among this festival visitors and most festivals here in Korea at the moment. So more experience based programs are recommended for this festival.

• Journal of Korean Society of Rural Planning
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• v.12 no.3 s.32
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• pp.107-115
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• 2006

The purpose of this study was to document a phenomenon of rural tourism in Korea by Investigating characteristics of 50 villages that had participated in a competition of 'stimulation of rural village' The results are as follows: 1) The degrees of activation of rural tourism varied according to marketing efforts made by individual provincial(local) government. The results of contest indicated that provinces such as Gangwon-do, Chungnam-do, and Gyunggi-do showed highest performance among other competing local governments; 2) The results revealed that the total profit generated from direct sale of farm products outnumbered profits gained from sales of lodging and foods. This indicated that there is a room for improvement with respect to boosting more sales on lodging and food; 3) The regression analysis indicated a significant relationship between profits earned from sales of experiential tourism product and those from direct sale of farm products(multi-correlation coefficient: 0.38); 4) It was identified that Gyunggi and Ganwon provinces were ranked first in sales of foods and those of lodging, respectively; 5) Finally, it was showed that among the 50 participating villages, only 16 ones hold festivals by means of attracting tourists from outside.

• 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.

• 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 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.

• 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.

• The Journal of the Korea Contents Association
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• v.8 no.2
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• pp.116-124
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• 2008

The foods served in festivals only affect attractiveness on visitors in itself. Because residents, tourists and vendor flow into the site in opening periods. In this case, there are always the possibility to happen to accident in site unprecedently. Therefore, The purpose of the study is to examine how visitors perceive the foods vendors served in festivals and how the factors influence among the casual relationship to applying the planned behavior theory. The Results is following up. Behavior Intention is affected the variables of belief, subjective norm and perceived behavior control. Final varialbe Food buying is affected the variable of behavior intention positive, but perceived behavior contro is not significant(p<0.05). Festivals make for the depar from the life, the attractiveness of the food happen to buy it stronger than the control ability of visitors. The health control for the food is needed systemically on the focus of the risk management

• 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.