• 헤리티지:역사와 과학
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• 제33권
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• pp.274-289
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• 2000

Koryo Dynasty has greatly effected the meat eating practice in Korea. And by focusing on this period, this paper has in vestigated how this practice influenced and effected our meat eating culture. The 'Orders to Prohibit Butchery' written on Koryo's history books were to encourage stockbreeding rather than to follow the Buddhist policy they followed. By encouraging stockbreeding, they wanted to promote the usage of cattle in farming and thus increasing agriculture industry as a whole. Nonetheless, records show that hunting was permitted to a certain degree. And this allowed the civilians to depend their meat supply from hunting and for the fire field farmers to capture wild animals that harmed their crops. Moreover, through 'Kiwujae' (Kiwujae - a shamans service to pray for rain / ritual (praying) for rain.), we could see that earlier part of Karyo's rituals and ceremonies followed the Buddhist tradition while the latter followed the Shamanism tradition. Perhaps this was the result of allowing 'meat' for the service offerings. As Shamanism could be considered as a religion that allowed 'meat', prevalence of Shamanism was promoting meat-eating at mess(after these rituals and ceremonies that offered food (meat inclusive) to their guardian or god, the civilians would dine together.). In relation, this public eating practice slowed down the progress for storage technique. Therefore, meat-eating was developed through public and mass dining rather than through the form of family or private. On this account, we can safely regard meat-eating practice as a 'public event'. On the other hand, the history of castration is not so long in Korea. And the purpose of such practice was to use the stock for farming rather than to yield high quality meat. It is known that Mongol in Koryo period has greatly influenced meat cooking in Korea. And the exemplary dish is the 'tang' (tang - kind of soup. However less creamy, clearer broth and with more ingredients than soup.). However, the tang we ate in everyday life had the same cooking method as the tang we offered for services. Moreover, since we did not use castrated animals for our offering as the Mongolians, we must not have been greatly influenced by them. But if so, perhaps the influences would have been limited to the nobility.

• 한국식품영양학회지
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• 제12권4호
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• pp.387-396
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• 1999

Dog meat was begun to be edible by the Chinese, Japanese, the French, Belginan, German Philippines Vietnamese, North-Americans African-Indians Canadian-aborigines Alaskan aborigines including Kor-eans. According to the record, Korea has a long history to have eaten dog meat from the era of Sam-kug(three kingdoms BC 57∼AC 668) and so there are numerous languages proverbs, and customs re-lated to the dog meat. Over the long history there have been many records and recipes about the edib-leness of dog meat. But at present time only the way of cooking such as Bosintang(a soup) Suyuk(a boiled meat) Duruchighi(boiled meat added spice and slightly roasted) Muchim(boiled meat added by spice and mixed) Gaesoju(an extract) Jeongol(boiled meat mixed with spices vegetables and water on the pot) remains. Koreans eat dog meat following the traditional customs n the Boknal(hottest day in summer). Also the areas of Buyo. Sochon, Boryong adn Chongyang of Chungnam province and the ad-jacent areas like Kongju, Iksan, and Nonsan have customs to kill the dog and offer dog meat to the gue-sts in time of small or big occasions such as funeral ceremony Hoigap(anniversary of one's 60th birth-day) and one's birthday. This range of customs is expanding larger and larger. These areas are the cen-ter of past Baekche(BC 57∼AC 660). In spite of this it is unreasonable, and excessive action for foreig-ner to fine fault with the dog meat or Korean food culture.

• 한국식품영양학회지
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• 제13권4호
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• pp.365-371
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• 2000

After making a survey of edibility of dog meat on 963 male adults and 539 female adults, totalled 1,502 persons, the results were primarily divided into ages and sexes, dealing with statistics by Statistical Analys System. As a result, those who had eaten dog meat is average 83%, among them male adults is 91.9%, female adults is 67.9 %. The reason they have dog meat is as follows : in case of male adults "Following others going to dog meat restaurant and eating" shows high of 34.7 %, in female, "following family members who eat dog meat at home and eating" is most in the figure of 25.6%. Average 86.3 % favors edibility of dog meat, and among them, male is 92.3% and female 72.1%. The highest reason that male or female who opposed to edibility of dog meat is for being inhumane. 79.5% of male and 64.9 % of female know the fact that edible dog is exceptionally bred. The respondents answered most that dog meat was purchased from market. The first reason for objection to the criticism of eating dog meat is that male and female commonly answered most that ′As dog meat food Is our traditional food culture. it is not the problem to be found fault with by others.′ The second reason for that is followed by iris deliciousness.

• 미국학
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• 제43권1호
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• pp.57-81
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• 2020

This article examines the repercussions of the US livestock industry Jonathan Safran Foer addresses in Eating Animal. According to Foer, eating(including consuming meat) has never been understood simply as a metabolism for getting energy, but a cultural foundation wherein an individual is able to construct one's subjectivity in relation to others. Eating meat thus entails not only varied layers of memories with family, friend, and society but also the ethical contact with the animal. US factory farms, however, transform this complexity of relation into a monetary system by which animals become a protein machine. This paper investigates the process of violent reductionism through which US factory farms convert livestock into a processed meat packet. In many ways, customers are liable for this sheer violence against animals as they unknowingly or willingly forget the reality of the US meat industry. Consequently, cheap meat writes back to all living things in that factory farms lead to not only animal cruelty but also environmental pollution and sick people. Foer thus encourages his readers to be more conscientious about the meat they consume as it is able to mediate the detrimental structure of capital the US meat industry brings about.

• Asian-Australasian Journal of Animal Sciences
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• 제28권7호
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• pp.1028-1037
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• 2015

Unique organoleptic characteristics such as rich flavors and chewy texture contribute to the higher popularity of native chicken in many Asian areas, while the commercial broilers are well-accepted due to their fast-growing and higher yields of meat. Sensory attributes of foods are often used to evaluate food eating quality and serve as references during the selection of foods. In this study, a three-phase descriptive sensory study was conducted to evaluate the sensory attributes of commercial broiler (BR) and Taiwan native chicken (TNC) breast meat, and investigate correlations between these sensory attributes and instrumental measurements. The results showed that for the first bite (phase 1), TNC meat had significantly higher moisture release, hardness, springiness, and cohesiveness than BR meat. After chewing for 10 to 12 bites (phase 2), TNC meat presented significantly higher chewdown hardness and meat particle size, whereas BR meat had significantly higher cohesiveness of mass. After swallowing (phase 3), TNC meat had higher chewiness and oily mouthcoat and lower residual loose particles than BR meat. TNC meat also provided more intense chicken flavors. This study clearly demonstrates that descriptive sensory analysis provides more detailed and more objectively information about the sensory attributes of meats from various chicken breeds. Additionally, sensory textural attributes vary between BR and TNC meat, and are highly correlated to the shear force value and collagen content which influence meat eating qualities greatly. The poultry industry and scientists should be able to recognize the sensory characteristics of different chicken meats more clearly. Accordingly, based on the meat's unique sensory and physicochemical characteristics, future work might address how meat from various breeds could best satisfy consumer needs using various cooking methods.

• 동의신경정신과학회지
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• 제16권2호
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• pp.125-133
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• 2005

Object : This paper is designed to inquire into the influence of eating habits on the emotion of modem people. Method : The methodology is used that searches for materials such as books and treatises on the relationship between eating habits and emotion. Result : Meat used for fast food comes from cows that are fed the feed containing growth hormone and antibiotic. Growth hormone extremely supplements fire or yang within the body while antibiotics undermines the process of yin, leading to an accumulation of damp-heat and inflammation of ministerial fire. Additives contained in instant foods also impinge on the process of yin, leading to poor digestion, damp-heat toxins and ministerial fire. Excessive consumption of meat results in incomplete combustion of fat and hinders the formation of essence. Subsequently, ministerial fire becomes hyperactive as a result of the lack of yin energy. Increased meat consumption in the human diet is coupled with unhealthy eating pattern in which people eat too much for dinner and too quickly. Eating too much disturbs digestion, making it slow and incomplete, leading to excess damp-heat conditions, insufficient amount of vital essence and eventually hyperactive ministerial fire. Milk is considered a catalyst of faster growth, making it suitable for calves. Milk intake rapidly increases the balance of yang and eventually cause hyperactivity of ministerial fire. Conclusion : It is estimated that the eating habits of modern people cause the process of yang, making them feel restless, impatient and aggressive.

• 한국지역사회생활과학회지
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• 제27권3호
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• pp.351-369
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• 2016

Individual lifestyle and eating habits have changed rapidly due to the evolution of society. Especially, climate change caused by industrialization has influenced society, with the result that today's consumers perceive sustainability to be an important value. The purposes of this study were to segment consumers on the basis of their food-related lifestyle and to explore climate-friendly food consumption behavior by considering factors such as moral intensity, propensity for disgust with meat as well as consumer characteristics. The results of this study were as follows: first, consumers were segmented into three groups(high involvement, low involvement, convenience oriented). Consumers in the high involvement group presented a higher level of moral intensity and climate-friendly food consumption behavior than the other groups. Furthermore, factors influencing the selection of climate-friendly food were found to differ according to the type of consumer. Consumers in the high involvement group were found to be significantly influenced by age, concentration of effect, the morality of eating meat and meat texture, while consumers in the low involvement were found to be significantly influenced by social consensus and the morality of eating meat. Finally, consumers in the convenience oriented group for food life were found to be significantly influenced by age, harm perception, and the morality of eating meat.

• 감성과학
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• 제22권2호
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• pp.69-82
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• 2019

동물은 마음을 갖고 있는가? 우리는 동물의 마음을 실제로 잘 알 수 없기 때문에 동물과의 관계를 통해 동물의 마음을 추정할 가능성이 높다. 본 연구에서는 동물을 사랑하는 태도와 고기를 먹는 행동에 대한 모순적 관계를 동물에 대한 마음지각의 맥락에서 두 개의 연구를 통해 검증하였다. 연구 1에서는 다양한 동물에 대한 마음지각을 경험의 차원과 주도성의 차원에서 분석하였다. 연구 2에서는 소를 고기로 기술한 실험조건과 고기가 아닌 동물로 기술한 통제조건에서 소와 성적 객체화된 여성에 대한 마음지각을 각각 측정하였다. 그 결과 연구 1에서는 동물에 대한 마음지각의 정도가 높을수록 고기를 먹는 행동을 도덕적으로 옳지 않은 것으로 판단하는 평정점수가 높았다. 연구 2에서는 소를 고기로 기술한 실험조건에서 통제조건보다 소와 성적 객체화된 여성에 대한 마음지각이 통제조건보다 낮게 나타났다. 따라서 동물이 '고기'로 제시되는 상황에서는 동물에 대한 마음지각의 조정을 통해 동물을 해치는 행동에 대한 심리적 불편감을 감소시킬 가능성을 생각해볼 수 있다. 이 결과는 인지부조화이론에 따라 고기를 먹는 행동과 동물에 대한 태도의 차이에서 발생하는 심리적 불편감을 줄이고자 동물에 대한 마음지각을 조정하는 것으로 해석할 수 있다. 또한 동물에 대한 객체화는 인간에 대한 객체화 및 마음지각에 영향을 끼침을 추정해볼 수 있다. 이 결과는 마음지각, 인지부조화이론 및 객체화이론이 일상에서의 도덕성과 연관된 태도와 행동의 모순적 관계를 설명하는데 유용함을 보여준다.

• 한국가금학회지
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• 제26권1호
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• pp.1-25
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• 1999

Concerns about meat quality, including chicken meat, for the human diet has led to many attempts to manipulate the carcass fat and increase the eating quality. For actual eating quality, the birds must be grown and finished in a manner that results in meat that are tender, succulent and of good flavor, as well as being free from any foreign taint, flavor or safety hazard. Tenderization treatment with high voltage(820V) electrical stimulation and prechill muscle tensioning would improve the tenderness of chicken meat. Proper programs for the withdrawal of feed and water require a team approach for maximizing yield of meat and minimizing carcass contamination. Also effding of supplemental levels of-tocopherol to poultry with vegetable or fish oils increases of desirable polyunsaturated fatty acid(PUFA) content and stablizes the meat against rancidity and fish off-flavors. The nutritional effects of varying dietary ingredients on broiler carcass fat content are also important. Increasing the levels of energy in the ration increases the carcass fat content, while increasing the proteing levels decreases carcass fat content. Supplement-tation of poultry diets with amino acids such as methionine, lysine, glycine and tryptophan as well as amino acid such as well as amino acid mixtures can reduce body fat deposition. Normal stress leads to chicken muscular damage resulting in reduced meat quality, but this can be controlled by preslaughter management practices. Feed manufactures can utilize ntilize nutrient modulation to control pale soft exudative(PSE)syndrome. Finally, the success in poultry meat production depends on the consistent achievement of carefully selected levels of quality. Quality assurance should be the wider function of incorporating quality into the production system and the combination of motivating quality into actions and operations.

• 한국축산식품학회지
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• 제36권6호
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• pp.699-708
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• 2016

Fat in meat greatly improves eating quality, yet many consumers avoid visible fat, mainly because of health concerns. Generations of consumers, especially in the English-speaking world, have been convinced by health authorities that animal fat, particularly saturated or solid fat, should be reduced or avoided to maintain a healthy diet. Decades of negative messages regarding animal fats has resulted in general avoidance of fatty cuts of meat. Paradoxically, low fat or lean meat tends to have poor eating quality and flavor and low consumer acceptability. The failure of low-fat high-carbohydrate diets to curb "globesity" has prompted many experts to re-evaluate of the place of fat in human diets, including animal fat. Attitudes towards fat vary dramatically between and within cultures. Previous generations of humans sought out fatty cuts of meat for their superior sensory properties. Many consumers in East and Southeast Asia have traditionally valued more fatty meat cuts. As nutritional messages around dietary fat change, there is evidence that attitudes towards animal fat are changing and many consumers are rediscovering and embracing fattier cuts of meat, including marbled beef. The present work provides a short overview of the unique sensory characteristics of marbled beef and changing consumer preferences for fat in meat in general.