• 영어영문학
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• 제56권4호
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• pp.639-666
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• 2010

Meditation on Christ's body is peculiar to late medieval female mysticism. The somatic meditation on Christ basically derives from the Incarnation, but the female mystics focused more on the Passion and the Eucharist, i.e., Christ's bleeding and feeding. Then, female body structure and the gender role of nurturing were combined to make facile her imitatio Christi, because the female body was aptly identified with Christ's body. The blood flowing in the side of Christ was often in medieval graphics and texts identified with a mother's milk for a baby to suck. Wound and food, suffering and nourishing, were inseparable in Christ's and the female mystics' body. Thus, in late medieval female mystical practice, it is important to note, first, female mystics' bodily pain was not to be cured but endured; second, that not only did a female mystic eat Christ's body, but her own body was to be "eaten" by poor neighbors, just as Christ gave his own body to be eaten by believers. As Christ's body is punctured, so does the female body have open holes, and as Christ is food, so is the female body. This female meditation on Christ's body developed the notion of "divine motherhood" to be accepted and enjoyed quite literally by the female mystics in late medieval times. Yet, in a sense, the female mystics' meditating on Christ's feminine function of nourishing can be considered as their accepting and interiorizing the socially constructed female gender role and thus lacking in subversive power. Nevertheless, this meditative practice at least functioned to redeem the female body which had typically been labelled inferior and even dirty. Through Christ's feminized body, the female mystics rehabilitated their bodily dimension, presenting it to be shared by male believers. Capitalizing on the gender stereotype of womanhood itself, they converted female weakness to power.

• 대한지역사회영양학회지
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• 제12권2호
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• pp.150-159
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• 2007

Since the 1980's, despite the conclusion of a number of studies in Western countries focusing upon weight maintenance there has been no similar research in Korea which takes into account the contrasts of culture and eating habits between east and west. In order to identify eating, snacking and exercise behaviors, 24 female university students who have maintained weight for at least a year were enrolled fur an 11 day study. Participants were required to sign into the program and complete the questionnaire, answering questions by concerning what they ate and did everyday. After excluding unanswered questions, data over 11 days were exported into the Microsoft Excel spreadsheet, then both ANOVA and Kendall's tau correlation were applied with SPSS. 75% of weight maintainers had normal BMI (18-23.5) in relation to Korean standard, and appeared to eat a main meal smaller than moderate in portion size. Only two days showed that amount of breakfast eaten negatively correlated with lunch (p < 0.05), while no correlations between amounts of lunch and dinner eaten over all study period. Compared with breakfast or lunch, dinner was usually larger in portion size, but some variables such as TV viewing, restaurant meals, number of people at dinner table seemed not correlated with amount of dinner eaten. In addition, the weight-maintainers reported they rarely consumed snacks or sweetened beverages. Unlike their western counterparts, ffw participants reported that they took part in regular exercise during the day, which may lead us to the conclusion that these young female weight maintainers seem to maintain their weight with eating behaviours such as 'eat small portion', 'avoid snacking' and 'avoid soft drinks' rather than doing regular exercise. The study did not include a control group, and was foreshortened due to technical difficulties so it may be necessary to repeat the study while considering these two points.

• 한국조리학회지
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• 제14권4호
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• pp.441-455
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• 2008

The primary objective of this research was to investigate the recognition, preference and the present using status of yam for the data which will be useful to make consumers intake more yams and to develop more yam processed products. Almost all respondents who had eaten yams liked it, and Andong people eat more yams than Daegu people. About 60.3% respondents who like yams cited the reason was "it's good for health". Among the respondents who had eaten yams recognized it as nutritional, healthful, and diet food compared with the respondents who had not eaten yams. Recognition degree was higher when the preference for yams was higher. Among the types of yam processed cooking, according to intake ratio, yam juice formed 38%, followed by bleaching(17%) etc. Among the types of yam processed food, powdered tea formed 34%, followed by yam gruel(24%), yam drinks(19%) etc. It showed that respondents eat very few foods made from yams and yam processed food. As for purchasing yam processed food, the result showed that the main concerns of the respondents were the "ratio of yams"(24.9%), followed by "tastes"(21.3%) etc. The largest group (29.4%) of the respondents suggested that the improvements of yams were "diversification of the processed food" followed by "improved taste"(26.4%) while 62.5% of the respondents indicated that they would buy yams after its improvement, which showed a good prospect of yam processed food.

• 대한가정학회지
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• 제5권1호
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• pp.733-739
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• 1966

A 371 agricultural households from 26 different communities in South Korea was subjected on a study of food taboos in January of 1966. To the pregnant women, those to whom a high protein diet is particurally important, as many as 14 different kinds of foods, mostly portein rich foods, were avoided to eat. It is believed that if duck is eaten while pregnant her baby may walk like a duck in later life. Some mother have a strong aversion to the rabbit meat that her unborn baby must be a harelip. It is feared to eat chicken, shark or carp by the pregnant mother for her baby may get a gooseflesh appearance, or fish scale-like skin in later life. It is thought that if mother eats soup made of meat borns, especially chicken bones, a disfigured baby may be born. Some area informed that if mother eats crab meat her future baby will always bubble. To the child-bearing mothers 13 different kinds of foods were avoided to eat. Some believe that if raddish kimchi, soybean curd, squash are eaten while dilivery that mother may get dental decay or to lose all her teeth. Other think that highly spiced raddish kimchi cause delivery difficult. To the lactating mothers 7 different items of foods were not recommended to eat. It is a common belief that eating green vegetables, especially fresh lettuce, are restricted that her baby may stool greenish. It is said that eating ginsen-chicken soup, or ginsen tea during lactating reduces breast milk secretion. To the weaning babies 7 different kinds of foods were prohibited to fee. Eggs are not eaten because mothers think her babies will start to talk very late. Eight different items of foods in cases of gastro-intestinal diseases, 5 items for liver disease, 7 items for high blood pressure as well as for paralysis were respectively restricted. It is said that meats including pork, beef, and chicken are neither desirable for the patients of high blood pressure nor those of paralysis. To the measles children 10 varieties of foods were restricted. Especially soybean products and meats were not encouraged to use for avoiding asecond attack of measles. For the common cold 8 different kinds of foods were aversed and men think that eating of soup of undria delays a recovery. For the tuberculosis 4 kinds of foods were prohibited to eat. It is said that wine, red pepper and ginsen will stimulate lung bleeding. Many mothers had a strong aversion to fermented shrimp and fish in case of style. and 5 different items of foods were restricted. In case of menstration not so many foods were restricted as other cases, but meat soup is not eaten in this condition in some areas. Majority of food taboos in Korean villages are neither based on tribal nor religious factors. But no one knows how, since what ages, from where, these food taboos have been transmitted and spread over the country. This survey found a great variety of food taboos, aversions, traditional beliefs and prohibitions latent unknown reseasons, or non-scientific conceptions, or completely different ideas from the modern medical aspect, or somewhat fallacious and superstitious beliefs. For the vascular disease contrasting approach were found between modern the oritical therapy and popular remedy among the rural populations who largely depend on the eastern medication. Further scientific study on either side should be done to lead the patient proper way. Many restricted foods such as rabbit, duck, chicken and fish are best resources of protein rich foods which are available in the village. Emphasis should be laid upon breaking down fallacious and supersititious food taboos through the extended nutrition education activities in order to improve food habit and good eating pattern for healthier and stronger generations of Korea.

• 대한지역사회영양학회지
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• 제7권1호
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• pp.32-44
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• 2002

The objective of this study was to evaluate college students’dietary and health behaviors in relation to their Myers-Briggs Type Indicator (MBTI) personality preferences. Dietary and health behaviors were surveyed for 444 college students who performed the MBTI personality test. Only 6.1% of the subjects regularly had three meals a day, while 27.1% ate breakfast every day. Fifty-six point nine percent of the students took less than 15 minutes to eat a meal and had the habit of eating fast. The number of food groups they ate was, on average, 2.74 and was eaten mainly at dinner. This showed that college students did not eat a large variety of foods. Eighty-two percent of the subjects drank alcoholic beverages, 21.4% smoked, and 69.3% exercised. In addition, 73.9% of them were not satisfied with their body image, but they were not eager to try weight control. There were not many significant differences between Extraversion (E)-Introversion (I), Sensing (S)-iNtuition (N), and Thinking (T)-Feeling (F) in their dietary and heath behaviors, although some gender differences existed. Significantly better dietary and health behaviors were shown in subjects preferring Judging (J) rather than Perceiving (P). There behaviors included eating breakfast, regularly eating three meals a day, smoking less, exercising more and having a lower tendency to night-eating. The personality preference of J-P could be useful index for nutritional education and counseling or behavior modification programs for obese people.

• 동아시아식생활학회지
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• 제17권6호
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• pp.789-797
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• 2007

This study was conducted to research the differences in food ingredients in the ancient Israelite period in the books of Moses, including the books of Geneses through Deuteronomy, in the Old Testament written during B.C $1446{\sim}1406$. The books introduced various foods in daily life, such as seven kinds of fruits and nuts, thirteen kinds of vegetables and grains, twelve kinds of meats, six kinds of breads and cookies, five kinds of drinks, thirteen kinds of spices, and five kinds of processed foods like butter and oil. The foods were sharply distinguished between the clean (able to eat) and the unclean (unable to eat) in the aspect of food culture. For example, foods with blood were not allowed to be eaten. At that time, bread was a staple food in Israel. There were already standard recipes for baking cookies, and appliances such as frying pans and ovens to bake bread were available. Most of the recipes in the books were the same as modern recipes, especially for wine, grape juice and raisins. Also it seems there were various spices already in use at that time, as well as processed foods made from milk.

• Nutrition Research and Practice
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• 제18권2호
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• pp.223-238
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• 2024

BACKGROUND/OBJECTIVES: The purpose of this study was to establish a fruit-cooking method suitable for older adults with masticatory dysfunction. MATERIALS/METHODS: Five types of fruits were selected to make fruit jelly and puree: apple, sweet persimmon, mandarin, Korean melon, and watermelon. Recipes were selected based on the Korean Industrial Standard (KS) for senior-friendly foods (KS H 4897), which classifies foods into 3 levels (L1-L3) based on their hardness and viscosity. RESULTS: In South Korea, senior-friendly foods are classified into 3 stages based on their hardness. Stage 1 is for foods that are able to eat with teeth (hardness greater than 50,000 N and less than 500,000 N), Stage 2 is for foods that are able to eat with gums (hardness greater than 20,000 N and less than 50,000 N), and Stage 3 is for foods that are able to eat with the tongue (hardness less than 20,000 N). As a result of measuring the hardness by varying the shape of the fruit, it was found that nearly all fruits could be eaten fresh by chewing with the teeth (L1) but did not meet the KS for mastication using the gums (L2) or tongue (L3), so the cooking method was selected as fruit jelly and fruit puree. Only sweet persimmon, which had a hardness of 61,624-496,393 N, was not suitable for consumption in fresh fruit, unprocessed form. Based on their hardness measurements, fruit jellies (27,869 to 36,343 N) and fruit purees (315 to 1,156 N) met the L2 and L3 requirements, respectively. The viscosity results of all fruit purees met the L3 requirement. CONCLUSION: These results offer a simple cooking method to prepare texture-modified fruits suitable for safe consumption by older adults living with masticatory difficulties in general households and nursing facilities.

• 대한가정학회지
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• 제43권11호
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• pp.49-58
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• 2005

This study investigated the recognition and preference of native local foods in area by students living in Jeonju. Statistical data analysis was completed using the SPSS 10.0 program. The recognition of native local foods was generally poor: Among 56 kinds of native foods only Jeonjubibimbab, Jeonjukongnamulkukbob and Sunsoonsabockbunjasul were highly recognized, whereas the other native foods (such as Pungchyunjangaguvi. Namwonchuatang, Jeonjukongnamulkukbob, Sunsoonsabockbunjasul, Pungchyunjangaguyi, Namwonchuatang, Minmulgokiajuk etc.) were very poorly recognized by students. About $48.6\%$ of the students acquired the knowledge on cooking the native local foods from their mother or grandmother. About half of the students had eaten the native local foods in a restaurant, but not at home. The reasons to eat the native local foods were 'curiosity', 'favorite' and 'consider about health and nutrition'. The most common frequency of consumption of the native foods by the students was once a month($24.0\%$). However $74.9\%$ of the students did not eat local foods because they did not have a opportunity to eat them. About $49.1\%$ of the students responded that the 'unknown cooking method' was an important problem for the further development for native local foods. Most of the students($97.3\%$) responded, somewhat hypocritically, that native local foods were a very important part of our culture, so they must be maintained. In conclusion, the further development of native local foods was dependent on the cooperation with different institutions (e.g. marketing of local mass media, local events, family education).

• 한국식품영양학회지
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• 제27권6호
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• pp.1163-1174
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• 2014

The purposes of this study were to investigate the eating of breakfast by female middle school students in Seoul, the perception of the school breakfast program (SBP), and determine the factors affecting the intention to participate in SBP. Out of 340 questionnaires distributed to the female middle school students, 334 were returned (98.2% response rate) and 323 were analyzed. The subjects were categorized into two groups by the intention to participate in SBP. Subjects were classified as participating and non participating groups. As a result of analyzing the breakfast intake frequency, 'hardly eat' showed the highest with 18.5% in the participating group and 10.3% in non participating group, while 'eat every day' showed 38.2% in the participating group, and the highest with 65.5% in non participating group (p<0.001). For the reason for skipping breakfast, 'no time' showed the highest with 30.0% in the participating group, 'over sleep' and 'no appetite' showed the highest with 24.8% in non participating group. For the reason for not participating in SBP, 'breakfast should be eaten at home' showed the highest with 47.2% in non participating group and 'may get up early in the morning' showed the highest with 46.2% in participating group (p<0.01). To determine the factors affecting the intention to participate in SBP, logistic regression analyses were conducted for female middle school students. According to the logistic regression analysis, father's education level was independently associated with the intention to participate in SBP in female middle school students [Odds Ratios (OR) 2.38, 95% Confidence Interval (CI) 1.03~5.52]. Frequency of eating breakfast on weekdays (OR 1.36, 95% CI 1.01~1.81), Level of need for school breakfast (OR 0.52, 95% CI 0.35~0.76) and whether to approve school breakfast (OR 0.27, 95% CI 0.18~0.41) were independently associated with the intention to participate in SBP in female middle school students. In conclusion, proper educational efforts for importance of school breakfast could be useful plan to develop school breakfast program.

• Journal of Nutrition and Health
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• 제46권1호
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• pp.86-97
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• 2013

본 연구는 전국 8개 도시지역 초등학교 5학년생을 대상으로 건강신념모델에 기초하여 초등학생의 식습관과 관련한 질병 가능성과 질병의 심각성에 대한 인식, 건강 행동으로서 우리 전통 식생활의 실천에 따른 장점 (행동 수행시의 이득) 및 어려움 (장애 요인에 대한 인식), 그리고 식이 자아효능감을 조사하였으며 그 결과는 다음과 같다. 본 조사대상 초등학생들은 남녀 모두 매일 세끼 식사를 하는 편이었고 감사하는 마음으로 식사를 하는 경향이었다. 그러나 식사나 간식을 규칙적으로 먹는 정도와 야참 섭취는 보통보다 다소 높은 수준으로 그리 양호한 편은 아니었다. 식품선택 습관에 있어 남녀 모두 밥 위주의 식사와 매끼 김치와 채소반찬을 먹는 정도는 4.0 이상으로 높았으나 그 이외의 과일, 생선, 두부나 된장류, 고기류, 단 음식의 섭취는 보통 정도 수준으로 양호한 수준은 아니었다. 초등학생들은 남녀 간의 차이 없이 자신의 식생활과 관련하여 질병 가능성과 질병의 심각성에 대한 인식이 보통 정도에 불과하여 질병 위협에 대한 인식이 높지 않았으며, 특히 질병 가능성에 대한 인식보다 질병의 심각성에 대한 인식이 더 낮았다. 그들은 우리 전통 식생활을 실천하면 영양과 건강 측면에서 좋다고 인식하고 있었고 기호 측면에서도 영양 측면보다는 낮으나 비교적 좋게 인식하고 있었다. 또한 그들은 우리 전통식생활에 대해 비교적 높은 자부심을 나타내었다. 초등학생들은 우리 전통 식생활을 실천하는데 있어 전반적으로는 크게 어려움을 느끼지 않는다고 생각하고 있었는데 항목별로 볼 때 습관이나 기호보다는 이용성과 조리기술에서 더 어려움을 느끼는 것으로 나타났다. 초등학생들의 우리 전통 식생활 실천에 대한 식이 자아효능감은 비교적 높은 편이었고 식행동의 대부분 항목과 식품 선택 습관의 모든 항목에서 자신이 있다고 하였다. 반면에 자기 조절 항목 중 음식을 권할 때 거절하기와 음식 앞에서 먹지 않고 참기, 그리고 전통음식 조리에는 다소 자신감이 없는 것으로 나타났다. 초등학생들은 질병 가능성이나 질병의 심각성에 대한 인식, 우리 전통 식생활 실천에 대한 행동 수행시의 이득에서는 남녀간에 차이가 없었으나 우리 전통 식생활을 실천하는데 있어 여학생이 남학생보다 덜 어려워하는 것으로 나타났고 식이 자아효능감도 여학생이 남학생보다 높았다. 초등학생의 식습관은 식이 자아효능감 (${\alpha}$ = 0.675), 질병 가능성에 대한 인식 (${\alpha}$ = 0.581), 행동 수행시의 이득 (${\alpha}$ = 0.339), 질병의 심각성에 대한 인식 (${\alpha}$ = 0.143) 순으로 정의 상관관계를 보였다. 식이 자아효능감, 질병 가능성에 대한 인식, 장애 요인에 대한 인식, 질병의 심각성에 대한 인식이 초등학생들의 식습관에 영향을 미치는 유의한 요인들이었고 이들 요인에 의한 설명력은 53.5%이었다. 그중 식이 자아효능감이 초등학생의 식습관에 가장 크게 영향을 미치는 것으로 나타났다 (${\beta}$ = 0.472). 결론적으로 우리나라 초등학생들은 식습관이 우리 전통 식생활 측면에서 볼 때 보통 정도로 우려할 정도는 아니나 바람직하다고 볼 수는 없었고, 자신의 식생활과 관련하여 질병 가능성이나 질병의 심각성에 대한 인식이 높지 않은 편이었다. 따라서 초등학생들에게 그들의 바람직하지 못한 식생활 또는 식습관과 관련한 질병 가능성과 질병의 심각성에 대한 인식을 높일 수 있는 교육이 우선적으로 이루어져야 한다. 다행스럽게도 그들은 우리 전통 식생활을 실천하면 영양, 건강, 기호 측면에서 좋다고 인식하고 있었고 우리 전통 식생활에 대한 자부심도 높은 편이었다. 또한 그들은 우리 전통 식생활을 실천하는데 있어 전반적으로 크게 어려움을 느끼지 않았고 전통식생활 실천에 대한 식이 자아효능감도 비교적 높은 편이었다. 그러나 그들은 가정과 사회에서 전통음식을 접할 기회가 적고 전통음식 조리에 대해 어려움을 느끼고 있었으며 먹어보지 않은 음식에 대한 식이 자아효능감이 낮았다. 따라서 초등학생들에게 우리 전통 식생활에 관심을 가지고 더 많이 섭취하도록 동기를 부여하기 위해서는 조리 활동이 포함된 우리전통 식생활 교육과 더불어 가정이나 사회에서 우리 전통음식을 접할 기회를 많이 제공해야 할 필요가 있다.