• The Critical Review of Religion and Culture
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• no.32
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• pp.186-218
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• 2017

The ritual food is one of the indispensable elements in rituals of Korean folk beliefs. This is ascertained by the fact that a very simple ritual cannot be practiced and performed even without offering a bowl of water. In this regard, it is properly claimed that food is an essential medium of communications between man and gods if they spiritually meet and communicate each other by way of various rituals in Korean folk beliefs. It is possible to point out Gut, the typical ritual of Korean Shamanism as an example of serving the ritual foods among Korean folk beliefs. One of the striking phenomena in Gut(Korean Shamanism's rituals) is various ritual foods on the tables for Gut. There is no Gut performances without offering ritual foods, and the ritual food in Gut practices is more than just food offering to the gods. Moreover the ritual food tells that what kind of Gut it is and for what purpose it is performed, for whom it is set up. And even the invited gods of Musok are disclosed according to the ritual food in Gut. Also some parts of Musok's worldview are appeared and actualized through the ritual food in Gut. In this sense the ritual food in Gut is one of the important channels for understanding Gut and Musok, and one of the explanation systems about Musok. Even if recognized the importance of the ritual food in Gut, it still has not been draw proper attentions to deserving its importance in the researches on Musok and Gut. Upon the critical reviews on such tendencies of the previous studies this paper tries to clarify the characteristics and significances of the ritual food in Gut by examining the Jinjuk Gut in Seoul area as an case study. On the basis of this examination, the ritual food in Gut comes up to be one of the important paths to understanding Gut and Musok as an explanatory system on Musok in general.

• Korean journal of food and cookery science
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• v.15 no.2
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• pp.146-157
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• 1999

The knowledge on Korean traditional ceremony foods was evaluated from 271 Korean American housewives residing in the New York and New Jersey metropolitan area. A questionnaire was designed to collect information on demographic background of the subject and their knowledge on ceremonial foods and table settings. Over half of the respondents considered table settings for ceremonial foods are important and most of them knew and learned Korean ceremonial foods from either their own mothers or mother-in-laws. About three-quarters responded that traditional table settings need to be simplified and half of them stated that family education is the best way of proceeding knowledge on ceremonial foods. Most of them have knowledge of table settings for a child's birthday, a baby's first birthday, a baby's hundredth day after birth, New Year's and full moon days. However, few respondents were knowledgable about other ceremonial foods. Practically, they are more likely to simplify the table setting for Korean traditional ceremonies, such as child's birthday, 60th birthday, wedding, and memorial days. The results of this study could be used to plan traditional cultural education programs for Korean immigrants in the U.S. so that they can make informed decisions in building cultural identities in the new environment.

• 식품문화 한맛한얼
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• v.3 no.4
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• pp.447-452
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• 2010

떡살과 다식판은 의례음식인 떡과 다식에 무늬를 박기 위해 사용되었다. 우리 민족은 음식에 아름다운 모양을 나타내기 위해 떡살을 사용했을 뿐만 아니라 조상에 대한 염원과 기원을 담아 사용하였다. 그래서 떡살과 다식판은 단순한 생활도구의 차원을 넘어서 민족의 정서를 담고 있을 뿐만 아니라 그 형태와 무늬는 조형적이며 상징성과 예술성이 뛰어나 소중한 우리 전통문화유산이라고 할 수 있다. 따라서 이 글에서는 전통적인 떡살과 다식판에 대하여 알아보기로 한다.

• 식품문화 한맛한얼
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• v.3 no.3
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• pp.324-331
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• 2010

• Journal of the East Asian Society of Dietary Life
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• v.18 no.4
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• pp.455-465
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• 2008

The data for this study were collected in a survey conducted in Ganghwa. The questionnaire was specifically designed to identify ceremonial and prohibitive foods in Ganghwa. Quantitative and qualitative data were reported as frequencies, and $X^2$ analysis was employed to assess the relationships among religious. Ceremonial foods were important on the 15th of January by the lunar calendar(87.5%), the Korean Thanks giving Day(84.4%), New Year's Day(79.8%), and the winter solstice(77.4%). A table in celebration of a baby's first birthday included baekseolgi, rice cake with Indian millet and red bean, songpyeon, injeolmi, fruits, and japchae. Women who had delivered a child ate boiled rice and seaweed soup. Birthday parties was hosted in 67.0% of the homes. The reasons for not having a birthday party were the inability to make enough time(38.2%) and difficulties with work(19.4%). Pyebaek foods were jerked beef, chicken, jujube and chestnuts. A 60th birthday anniversary was the reason for 31.4% of the respondents to eat ceremonial foods, and a Memorial Day service that carried in the eldest son was the reason in 53.4% of the families. The Memorial-Day service foods were learned by a Catholic mother(66.7%), by the husband's Buddhist mother(37.9%), or by Confucianism(54.5%)(p<0.05). Therefore, it is important to increase the understanding of celebrational foods and to enforce systematic public relations.

• Proceedings of the Korea Contents Association Conference
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• 2017.05a
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• pp.377-378
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• 2017

본 연구는 외국인 유학생대상 한국세시풍속문화 체험교육콘텐츠 개발의 필요성을 제고하여 한국문화교육 실시에 필요한 실용적인 체험교육콘텐츠 개발에 목적을 두었다. 한국세시풍속문화 체험교육콘텐츠는 계절별로 나누었으며. 콘텐츠별 분류는 의례, 음식, 놀이, 예술, 축제 등의 다섯 분류로 나누었다. 콘텐츠의 분류는 오덕(五德)의 의미를 담아 의례에는 예(禮), 음식에는 의(義), 놀이에는 지(智), 예술에는 인(仁), 축제에는 신(信) 등으로 재조직하여 분류하였고, 그에 맞추어 교육콘텐츠를 개발하였다. 본 연구를 통해 개발된 외국인 유학생 대상 한국세시풍속문화 체험교육콘텐츠가 실용적으로 확산되기를 기대한다.

• Journal of Korean Home Economics Education Association
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• v.34 no.2
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• pp.115-128
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• 2022

Soseon means a table setting without meat and fish. It seems to have been influenced by Buddhism and is mentioned in Joseon Dynasty records. This study aimed to investigate the use of Soseon and its relationship with Buddhism in Joseon, which emphasized Confucianism and refused Buddhism. This study was conducted on the Joseon Dynasty Annals database and records of royal food literature during the Joseon Dynasty. In Joseon, Soseon was seen in 186 cases and its cases were found during the early days than the late days of the same Dynasty. It was carried out at funerals for subjects and relatives(61.82%). national ceremonies(21.51%), envoy receptions(11.29%), and auspicious ceremony(5.38%). Meat dishes were replaced by tofu, seaweed, rice cakes, and cookies in the Soseon for national rituals. The table setting of Soseon consisted of a main dish, side dishes, and desserts. A comparison of the Soseon table setting between Gilrye and Hyungrye showed Chae, Gaejang and Dasik belonged only Gilrye table setting. The major food was Noodles, Tang, Chae, Yumilgwa, Yugwa, Dasik, rice cakes and fruits. Soseon menu was cooked flour, tofu, seaweed, shiitake, pine nut, sesame oil, honey, etc. Tofu, flour, and seaweed were referred to in the documents in relation to Buddhism. This study shows that the Soseon is a vegetarian diet form in Joseon affected by Buddhism from Goryeo. Therefore, this study is expected to be used as basic data for the study of Buddhist food culture of royal rituals in the Joseon Dynasty.

• 식품문화 한맛한얼
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• v.2 no.3
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• pp.94-98
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• 2009

혼례는 인류가 시작되면서부터 가장 중요한 의식으로 여겼고, 각 민족의 오랜 전통으로 계승되어 현재까지 이어져오고 있다. 혼인의례는 인간이 한생을 살면서 치르는 의례 중 가장 큰 의식으로 혼인대례(婚姻大禮)라고 한다. 혼례는 몇 십 년 동안 서로 다른 환경에서 살아온 두 남녀가 합쳐 가정을 이루고, 자식을 낳아 인류의 번영을 이루는 것으로, 우리 인간에게 생애 가장 중요한 전환점이자, 인간만이 행하는 의식이라고 할 수 있다. 혼례는 단순히 두 남녀의 결합이 아니라 집안과 집안의 만남, 서로 다른 가풍과 가풍의 만남, 그리고 남과 여라는 음(陰)과 양(陽)의 조화이다. 이렇듯 작게는 남녀 개개인에서 크게는 집안, 문화의 만남으로 이루어지는 것이 혼례이다. 따라서 혼례를 치를 때 갖추는 예는 단순한 형식에 머무는 것이 아니라 몸과 마음을 다해 배우자와 배우자 집안 어른들에게 올리는 정성이라고 할 수 있다. 이처럼 혼례는 한 인간과 한 집안에서 가장 큰 경사인 셈이다. 새로 사람을 맞아 가족으로 받아 들이는 것만큼 중요하고 경사스러운 일도 없을 것이다. 신랑과 신부가 가족, 친지, 지인들이 모인 자리에서 서약을 맺고, 이들에게 따뜻한 축복을 받는다는 것은 일생 최대의 행복이다.

• Journal of the Korean Society of Food Culture
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• v.17 no.3
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• pp.240-251
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• 2002

This study is to describe practices of and attitude toward traditional wedding food and the attitude of housewives toward the traditional wedding food in Busan metropolitan and Kyungnam province area. Data were analyzed from the convenient sample of 525 housewives collected from September 20 to September 28, 2001. As for the necessity of traditional wedding food, the most popular food was ebagee food, pebaek food, yedan food in order. Of the various kinds of traditional wedding food, table setting for parent-in-law was chosen as the most popular one. Sociodemographic characteristics such as education level and age were statistically associated with perception of traditional wedding food being necessary as a ritual thing. The respondents preferred rice cakes as wedding food to fishes, fruits, traditional sweets and skewered slices of seasoned meats. More than half of the respondents think current practices of wedding food is prodigal and has to be done in thrifty manner. As a ritual practices of wedding food were to be readjusted to the change of social custom depending on the degree of modernization. More than half (52.1%) of the housewives expected traditional wedding food should fade away. A conclusion was that it is necessary to develop modernized wedding food reflecting traditional wedding customs with economic costs.

• The Korean Journal of Food And Nutrition
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• v.21 no.3
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• pp.344-354
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• 2008

The traditional ritual foods of Korea have developed with for many years, and differ by locality, family customs and religious characteristics. In an efforts to establish the database on that addresses the difficult issue of a classification system for traditional Korean foods, we have conducted a survey of a traditional Korean ritual foods. In the database, typical 10 rites are represented, covering birth to death, these are birth, the hundredth day after birth, the first birthday, the commemoration of finishing books(graduation), the coming of age ceremony, marriage, the birthday feast for an old man, the 60th wedding anniversary, the funeral, and the memorial service. For each rite, the appropriate traditional Korean foods are classified into 6 categories-main dishes, side dishes, tteok lyou, hangwa lyou, eumchung lyou and the others. Some of these have varied considerably with the passage of time, and some have since disappeared. This database provides a basis for generational transmission, preservation and development of traditional Korean ritual foods as one of the components traditional Korean culture.