Anoushka S Rabha
Author is a Post-graduate Student at the Indian Institute of Technology, Madras, Chennai. This article was an outcome of the ‘Korea Centre Summer Internship Programme-2024′.
Abstract
This research paper focuses specifically on the representation of kimchi in television dramas and its role in the globalisation of this quintessential Korean dish. The study aims to provide a detailed examination of how kimchi is portrayed and the narratives surrounding its cultural significance and culinary practice. The research will assess the impact of these portrayals on international viewers’ perceptions and acceptance of kimchi, as well as the influence on national pride and identity among Koreans. Utilising secondary data from existing media studies, viewer reception analysis, and content analysis of selected content, this study seeks to identify key themes and patterns that exemplify the media’s role in transforming kimchi from a local staple into a global culinary icon. This focused inquiry intends to contribute to the understanding of how specific media content can promote national cuisine on a global stage and affect cultural identity, providing insights into the targeted mechanisms of cultural transmission and identity formation through media narratives.
Introduction
Kimchi, a staple of Korean cuisine, holds a significant place in Korean culture as a symbol of heritage, resilience, and national pride. While it originated as a means of food preservation in ancient Korea, kimchi has evolved into a dish that reflects Korea’s socio-cultural history and its interactions with neighbouring cultures. In recent decades, the globalisation of kimchi has been propelled by the media, particularly Korean television dramas and digital platforms. These media representations have helped transform kimchi from a local delicacy to a global culinary icon, positioning it as a symbol of Korean identity on the international stage.
This paper aims to examine how media, particularly Korean television dramas and YouTube, has played a central role in the global dissemination of kimchi. It will also explore the concept of gastrodiplomacy and how South Korea has employed kimchi as part of its broader soft power strategy. By analysing the portrayal of kimchi in media and the government’s gastrodiplomacy initiatives, this paper seeks to understand the mechanisms through which food serves as a tool for cultural transmission and the reinforcement of national identity.
Literature Review
In his analysis, Kyung-Koo Han (2010) portrays kimchi as more than just a food item. It emerges as a potent symbol of Korean national identity and a focal point for discussions about class, gender, and authenticity in modern Korean society. Han explores how kimchi has transcended its origins as a staple of Korean dining to become a key cultural symbol amidst the forces of globalisation. The analysis underscores the tensions between local traditions and the commodification of cultural products in a global economy.
Han’s research provides a detailed social history of kimchi, tracing its origins as a traditional Korean food that has evolved alongside the country’s socio-economic changes. The introduction of chilli peppers in the 16th century, for instance, marked a turning point in the history of kimchi, transforming it into the spicy dish that is now an integral part of Korean identity.
One of the central themes in Han’s article is the role of kimchi as a symbol of national pride and cultural authenticity. In the context of South Korea’s rapid industrialisation and globalisation, kimchi has become a marker of “Koreanness.” Han argues that this is particularly evident in the so-called “Kimchi Wars” with Japan and China, where kimchi became a contested site for asserting national identity and cultural authenticity on the international stage.
During the Kimchi War with Japan, the struggle over the global recognition of “authentic kimchi” versus Japan’s “kimuchi” (a Japanese adaptation of the dish) reflected deeper anxieties about cultural appropriation and historical grievances rooted in Korea’s colonial past. The Codex Alimentarius dispute over the international standardisation of kimchi was seen by many Koreans as a victory for their national dish, symbolising a triumph over Japan’s attempts to dilute the authenticity of kimchi. For Koreans, the victory was not merely about food standards but about defending a key element of their cultural heritage from foreign reinterpretation.
Similarly, the Kimchi War with China in 2005, which involved concerns over food safety and the presence of parasite eggs in Chinese-made kimchi, further heightened nationalistic fervour. South Korea’s fear of losing control over the authenticity of its national dish intensified, as Chinese-made kimchi began to dominate both domestic and international markets. These disputes illustrate how globalisation has complicated the relationship between cultural products and national identity, as the mass production and export of kimchi have raised concerns over its authenticity and cultural integrity.
Han also discusses kimchi as a marker of social class in South Korea. While kimchi is consumed by virtually all Koreans, the manner in which it is prepared, purchased, and consumed reflects broader social hierarchies. For instance, affluent families often maintain traditional practices by preparing homemade kimchi or buying expensive “boutique” kimchi from renowned producers, which signals a higher social status. By contrast, lower-income households may rely on mass-produced kimchi, including imports from China, which are perceived to be of lower quality.
The decline of the traditional kimchi network, where women would gather to prepare large batches of kimchi for the winter (a practice known as kimjang), reflects changing gender roles and class distinctions in modern South Korea. As more women enter the workforce and urbanisation limits the space and time available for traditional food preparation, fewer families make kimchi at home. Instead, commercially produced kimchi, often marketed as embodying the care and love of homemade varieties, has become the norm. This shift illustrates how modern consumption patterns and changing gender roles have transformed the cultural meaning of kimchi in South Korea.
Han highlights the paradox of kimchi’s transition from a traditional dish to a global health food. While kimchi has long been celebrated in Korea for its health benefits, its global rise has seen it marketed as a trendy, “slow food” item that aligns with global concerns about natural, organic, and healthy eating. However, this international rebranding sometimes conflicts with its traditional preparation methods, which are time-consuming and labour-intensive.
Moreover, Han notes that as kimchi becomes more industrialised and standardised for global markets, the diversity of regional kimchi varieties is being lost. Historically, kimchi recipes varied by region, season, and even household, but mass production has created a more uniform version of kimchi that appeals to international tastes. This standardisation threatens to erase the cultural richness of kimchi’s many variations, reducing it to a singular product that can be easily commodified and marketed.
Han’s analysis reveals the tensions between maintaining authenticity and meeting the demands of a global marketplace. The success of South Korea’s gastrodiplomacy—the use of food as a tool of soft power—depends on promoting kimchi as an authentic cultural product. Yet, the pressures of globalisation have forced Korean producers to adapt the dish to suit foreign tastes, often at the expense of its traditional flavour and ingredients. For instance, Japanese-style kimchi (kimuchi) is less fermented and less pungent than the traditional Korean variety, catering to Japanese palates but also diluting what many Koreans consider to be the authentic kimchi experience.
This commercialisation has also led to conflicts within South Korea itself. The introduction of mass-produced kimchi, often marketed through nostalgic appeals to “motherly love” and tradition, conflicts with the reality that fewer Korean families are making their own kimchi. The rise of convenience-based consumption has transformed kimchi from a slow, handmade product into an industrial commodity, creating a cultural and economic divide between those who can afford to maintain traditional practices and those who cannot.
Kimchi was not always considered the centrepiece of Korean meals. Historically, it was a mere relish, peripheral to the meal itself, yet essential to making rice palatable. Kimchi gained cultural significance as its role in Korean life expanded over time, particularly as it became associated with health benefits and traditional values. Han argues that kimchi’s centrality in modern Korean culture is partly driven by national anxiety about globalisation, where kimchi serves as a “cultural ballast” in a world increasingly influenced by homogenising global forces. Korean media, particularly television dramas, have played a crucial role in promoting kimchi globally. In these dramas, kimchi is more than just a food—it is a symbol of communal values and cultural continuity. The frequent depiction of kimchi in television dramas has shaped international audiences’ perceptions of Korea, enhancing the dish’s image as an essential part of Korean life and culture. As Han (2010) highlights, the portrayal of kimchi as a cultural marker has intensified, particularly during international incidents like the “Kimchi Wars,” which brought global attention to kimchi as a symbol of national pride.
While Han’s analysis of kimchi’s socio-political dimensions focuses on its transformation into a symbol of national pride amidst the forces of globalisation, K-dramas depict this in more subtle ways, often by showing the preparation, consumption, or symbolic use of kimchi in everyday life. For instance, in recent dramas such as Crash Landing on You (2019) and Hometown Cha-Cha-Cha (2021), kimchi is portrayed not only as a culinary element but as a cultural bridge between characters, particularly between North and South Korea or between urban and rural populations. In Crash Landing on You, the protagonists from the North and South share meals that prominently feature kimchi, reinforcing the idea that, despite political divisions, food culture remains a unifying element of Korean identity. This aligns with Han’s broader argument that kimchi serves as a powerful symbol of national continuity and resilience, transcending socio-political boundaries.
K-dramas frequently feature scenes of kimjang, the traditional practice of making large quantities of kimchi, as a metaphor for communal effort and family solidarity. In Hometown Cha-Cha-Cha, the entire community comes together to participate in kimjang, highlighting the cultural importance of preserving this tradition even in modern times. These depictions echo Han’s reflections on the decline of the traditional kimchi network, where family members and neighbours would gather to prepare kimchi for the winter months. In today’s rapidly modernising society, the loss of such traditions is often portrayed with a sense of nostalgia, as K-dramas attempt to preserve and celebrate these practices on screen.
The emphasis on homemade kimchi in K-dramas contrasts with the reality that, as Han notes, more and more Korean families are turning to commercially produced kimchi due to time constraints and changing gender roles. By showcasing kimchi-making as an essential part of Korean life, K-dramas reinforce the cultural significance of authentic, homemade food while subtly critiquing the commercialisation and industrialisation of kimchi. This media portrayal helps sustain the narrative that kimchi is not just a food item but a cultural artefact that embodies Korean values, including care, devotion, and tradition.
As K-dramas gain popularity worldwide, the portrayal of kimchi in these shows serves a dual purpose: it educates international audiences about Korean culture and reinforces national pride within South Korea. The international success of shows like Squid Game (2021) and Crash Landing on You has increased the visibility of Korean food, including kimchi, on the global stage. This reflects Han’s argument that kimchi’s growing global recognition is a form of cultural compensation for the homogenising forces of globalisation. As South Korea exports its cultural products, including kimchi, it asserts its unique identity in a globalised world.
Moreover, the frequent appearance of kimchi in K-dramas supports South Korea’s gastrodiplomacy efforts, as it presents kimchi as a healthy, culturally significant food that embodies Korean values.
The contrast between the portrayal of kimchi in K-dramas and the realities of commercialisation that Han discusses is also critical. While K-dramas emphasise the traditional and communal aspects of kimchi, the reality, as Han notes, is that fewer households are making their own kimchi due to urbanisation and changing lifestyles. Instead, mass-produced kimchi has become the norm, especially for younger generations. The commodification of kimchi, as depicted by Han, has led to standardised versions of kimchi that cater to international palates, diluting the regional and familial variations that once characterised the dish.
While these platforms have democratised access to Korean food culture, they also risk perpetuating subtle forms of Orientalism. EYK, for example, often portrays Korea as a fundamentally different “Other” compared to the West, framing kimchi as an exotic cultural product. This aligns with the concept of “banal Orientalism” (Foster, 2014), where media subtly reinforces cultural hierarchies through everyday language and narratives. However, despite these challenges, YouTube remains a powerful medium for promoting kimchi to a global audience. Channels like “Maangchi” focus on teaching traditional recipes, contributing to a deeper appreciation for the cultural and historical significance of Korean cuisine.
South Korea’s use of gastrodiplomacy has been key to the international success of kimchi. Gastrodiplomacy, a subset of soft power, leverages cuisine to foster cultural understanding and international relations. As Joseph Nye (2004) posits, soft power operates through attraction and cultural exchange rather than coercion, making food an ideal medium for diplomacy.
The South Korean government has strategically promoted its cuisine through initiatives like the Global Hansik Campaign, launched to globalise Korean food, including kimchi. This initiative is an extension of broader efforts that began under President Moo-Hyun Roh, aiming to build Korean cuisine into a global brand. Through these initiatives, kimchi has been marketed as both a healthy and culturally rich food product, contributing to its growing popularity in markets such as the United States, Japan, and Hong Kong.
Projects like the Kimchi Bus, which travelled to 32 countries to introduce kimchi and other Korean foods, exemplify South Korea’s creative approach to gastrodiplomacy. The inclusion of kimchi in space missions further highlights its cultural significance and versatility, underscoring its value not only as a food item but as a symbol of national pride and resilience. However, as Han (2010) notes, the global promotion of kimchi also involves complex issues of authenticity, especially in relation to foreign imitations, such as Japan’s “kimuchi”. These authenticity concerns are central to understanding how kimchi is positioned within South Korea’s broader cultural diplomacy efforts.
Methodology
This study employs a qualitative analysis of secondary literature, media content, and gastrodiplomacy strategies to examine the role of kimchi in South Korea’s global cultural positioning. It draws on existing studies of Korean television dramas, YouTube channels, and gastrodiplomacy strategies to examine how kimchi is portrayed and understood both domestically and internationally. The analysis is structured around two key areas: (1) the portrayal of kimchi in Korean television dramas and YouTube, and (2) South Korea’s use of gastrodiplomacy to promote kimchi globally.
Conclusion
While the globalisation of kimchi through media has largely been a success, it is important to critically examine the ways in which cultural intermediaries portray Korean culture. As highlighted in the case of Eat Your Kimchi, subtle forms of Orientalism persist in media portrayals of Korean culture. These representations often simplify or exoticize Korea for a Western audience, reinforcing cultural hierarchies rather than bridging cultural divides (Said, 1977).
This calls for a more nuanced understanding of how media representations shape global perceptions of kimchi and Korean culture. The challenge for cultural diplomacy in the digital age is to promote intercultural understanding without perpetuating stereotypes or reinforcing existing power structures. By addressing these issues, future efforts in gastrodiplomacy can foster a more equitable form of cultural exchange.
Kimchi’s journey from a local Korean dish to a global culinary icon exemplifies the power of media in shaping cultural narratives and perceptions. Through television dramas, YouTube channels, and government-led gastrodiplomacy initiatives, kimchi has transcended its status as food to become a symbol of Korean national identity and cultural pride. The ongoing globalisation of kimchi underscores the role of media as a platform for cultural diplomacy, facilitating intercultural understanding and appreciation.
By critically examining the media representations of kimchi, this study sheds light on both the successes and challenges of using food as a diplomatic tool. As South Korea continues to promote its cuisine on the global stage, future efforts must remain mindful of the complexities of cultural representation, ensuring that media serves as a bridge between cultures rather than a vehicle for reinforcing stereotypes.
Bibliography
Surya, R., & Nugroho, D. (2023). Kimchi throughout millennia: a narrative review on the early and modern history of kimchi. Journal of Ethnic Foods, 10(1), 5.
Kim, C. H. (2019). ” Discover Korea’s Delicious Secret”: The Politics of Gastro-national Branding (Doctoral dissertation, Indiana University).
Jeong, J. (2018). Imagining National Cuisine: Food, Media, and the Nation. Temple University.
Glade, J. (2023). The Korean Restaurant: Beyond Violence in Zainichi Korean Film. Seoul Journal of Korean Studies, 36(1), 117-138.
Russell, T. (2012). Kimchi and Spaghetti: The Western as Cross-Cultural Remake. 씨네포럼, (14), 203-226.
Biswas, S., & Roy, P. (2023). Binge Watching, Binge Eating: Popularity of K-Dramas and the Emergent Korean Cuisine in India. Journal of Comparative Literature and Aesthetics Vol, 46(3), 41-50.
Giudice, S. (2023). Commodification of Korean Culture in the West: Orientalism in the era of modern social media.
Chan, T. (2024). SAVORING STEREOTYPES: EXPLORING ORIENTALIZED NARRATIVES THROUGH AMERICAN REACTIONS TO EAST ASIAN FOODS ON YOUTUBE (Doctoral dissertation, Purdue University Graduate School).
Spooner, P. Consuming Identity: Cuisine, Adoption, and Identity in The Kimchi Chronicles.
Ashman, A. L. (2020). The Kimchi-Bitch Cultural Complex Modern Misogyny, Memes, and Millennial Men in South Korea. In Cultural Complexes in China, Japan, Korea, and Taiwan (pp. 227-257). Routledge.
Nihayati, A., Pertiwi, E. A., & Haripa, T. I. (2022). The analysis of South Korean gastrodiplomacy towards the increases of South Korean Kimchi export. Journal of World Trade Studies, 6(2), 53-66.
Said, E. W. (1977). Orientalism. The Georgia Review, 31(1), 162-206.
Said, E. W. (2014). Orientalism reconsidered. In Postcolonial criticism (pp. 126-144). Routledge.
Lee, M. J. (2021). Branding Korea: Food, Cosmopolitanism, and Nationalism on Korean Television. Situations: Cultural Studies in the Asian Context, 14(1), 53-76.
Lee, M., & Cho, Y. (2021). Banal Orientalism on YouTube:“Eat Your Kimchi” as a New Cultural Intermediary and its Representation of South Korea. Asian Communication Research, 18(2), 69-88.
Anholt, S. (2008). ‘Nation branding’ in Asia. Place Branding and Public Diplomacy, 4, 265-279. https://doi.org/10.1057/pb.2008.22
Bloom, K., & Johnston, K. M. (2010). Digging into YouTube videos: Using media literacy and participatory culture to promote cross-cultural understanding. Journal of Media Literacy Education, 2(2), 113-123. https://digitalcommons.uri.edu/jmle/vol2/iss2/3
Brown, D. (2000). Contemporary nationalism: Civic, ethnocultural and multicultural politics. Routledge.
Burgess, J., & Green, J. (2018). YouTube: Online video and participatory culture (2nd ed.). John Wiley & Sons.
Nye, J. S. (1990). Soft Power. Foreign Policy, 80, 153–171.
Han, Kyungkoo. (2010). Kimchi Wars in Globalizing East Asia – Consuming Class, Gender, Health, and National Identity.