• 한국식생활문화학회지
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• 제31권4호
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• pp.286-299
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• 2016

This study analyzed trends and contents of ancestral ritual foods of Korean traditional Jong-ga as a domestic thesis. In searching the keywords related to ancestral ritual foods using a thesis search site, a total of 15 theses in seven journals were selected for analysis. Three theses from 1996 to 1999, six theses from 2005 to 2008, and another six theses from 2012 to 2016 were announced. In measuring frequency by dividing case families analyzed in the thesis into region, there were 83 families, including seven families from Gyeonggi (8.4%), seven families from Chungcheong (8.4%), two families from Honam (2.4%), and 67 families from Yeongnam (80.8%). Fifty-four families out of 67 families from Yeongnam were located in Andong-si, occupying 65.1% of the 83 families. The family showing the highest frequency was 'Seoae Jong-ga' (12 times). The family clan with the highest frequency was eight families of the 'Jinseong Lee clan' In the future, it would be necessary to understand the research flow through analysis of research trends in ancestral ritual foods of Jong-ga as well as interdisciplinary research and methodological diversification of studies on ancestral ritual foods of Jong-ga.

• 한국식생활문화학회지
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• 제32권4호
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• pp.311-322
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• 2017

This study examined the traditional edible basis and ingredients of Song-gi used for Pyeon of Jong-ga ancestral ritual food. Through an investigation of references, a case study, and ingredient analysis for traditional edible basis of Song-gi, the nutritional value and availability as food material were reviewed. Among the 4 kinds of pine trees from 4,705 types of edible materials usable as food listed in the ${\ll}$Korea Food Standards Codex${\gg}$, 'Pinus radiata D. Don', in which the husk is acknowledged as an edible food, was applied in this study. This study processed the Song-gi following the method of jong-ga and divided into pine inner bark (PIB) and pine inner bark powder (PIBP) to analyze the general composition and dietary fiber. The main composition of PIB was carbohydrate, in which the content was 88.7% per 100 g. The content of dietary fiber was 73.7% per 100 g and the insoluble dietary fiber reached 92.3% in total dietary fiber. In conclusion, the edibility of Song-gi, which has a considerable amount of insoluble dietary fiber caused constipation because it absorbed the moisture in the intestine due to the lack of nutrients but may be developed as a functional food that helps the digestive activation of the intestine and improve the health of the intestine if taken with balanced nutrition.

• 한국식생활문화학회지
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• 제13권4호
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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.

• 한국식품영양학회지
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• 제21권3호
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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.

• 한국식생활문화학회지
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• 제30권3호
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• pp.296-312
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• 2015

This study conducted a literature review, field study, and in-depth interview on the build order, cooking method, and origin of 'Donggot-tteok (rice cake)', which was the ritual food for 'Chungjae Gwon Beol from the Andong Gwon clan Jong-ga' in Bonghwa, Gyeongbuk, who deifies Chungjae Gwon Beol as Bulcheonwi. Donggot-tteok of Chungjae Jong-ga is classified as one kind of Bonpyeon (Janjeolpyeon) and 11 kinds of Utgipyeon, and assumes a unique circle build shape. According to the results of the literature review data in 2004 and 2010 with field study data in 2014, the build order, materials, and cooking method were maintained without large changes. With regard to Utgipyeon with which Donggot-tteok is topped, Cheongjeolpyeon, Milbiji, Songgisongpyeon, Gyeongdan, Ssukdanja, Bupyeon, Japgwapyeon, Jeon, Sansim, Jo-ak, and Kkaeguri were heaped in each layer, and the beauty of obangsaek (five colors) was well harmonized. Besides, with regard to the origin of Donggot-tteok, which was presented without elaborating sundry records, we examined the possibility of being introduced from the royal court through old paper and the Jokbo (family tree) that Jong-ga owns.

• 한국식생활문화학회지
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• 제31권1호
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• pp.1-32
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• 2016

This research intended to conduct literary research on 'Jeok' of 25 jong-ga through Jong-ga Ancestral Ritual Formalities and Food, published by the Cultural Heritage National Research Institute of Cultural Heritage during 2003~2008, and compared and analyzed an arranging method and recipe transmission process by directly visiting four Jong-ga. Religious ceremony foods of Jong-ga could be divided according to the standard of the hakpa attribute (large), regional attribute (midium), and family attribute (small), which forms a complex connection structure between the attributes. 'Jeok' arranging form is divided into '3-Jeok building method (vertical structure)', '3-Jeok arrangement method (horizontal structure)', '3-Jeok replacement method', '2-Jeok arrangement method', 'Jeon-Jeok arrangement method', and 'Others-Jeok arrangement method'. Generally, 'jeok' arrangement order per hakpa is in the order of 'meat jeok - chicken jeok - fish jeok' in case of Gihohakpa, whereas Yeongnamhakpa is in the order of 'fish jeok - meat jeok - chicken jeok'. Umoringye (羽毛鱗介), the method of laying 'dojeok' of the Gyeongbuk region, could be found in the 2nd century B.C. Chinese ancient book Hoenamja and the theoretical background was Yin and yang philosophy (陰陽論). This research has significance in terms of securing advanced results compared to advanced research that has so far concentrated on some regions and hakpas.

• 한국식생활문화학회지
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• 제11권5호
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• pp.699-710
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• 1996

The sacrificial foods using at 88 villages in Andong area where the village sacrificial rituals are performed, were investigated in 1994. The finding are as follows; 1. Since the village sacrificial rituals keep ancientry, white Baeksulki without any ingredients is used as Ddock (a steamed rice cake) in 74 villages, and in 5 villages the Baeksulki was served just in Siru (a tool used to prepare Ddock). The type of meat serving in rituals has been changing from large animal to small animal and the type of light from bowl-light to candle. 2. Though the ritual observes Confucianism style, memorial address was offered in 34 villages and only in 8 villages, liquor was served 3 times and the address was offered. In 60 villages, liquor was served only once, and calling village god, bowing twice, and burning memorial address paper were performed in order. Burning paper has been meaningful in rituals. 3. Tang (a stew) was served in 21 villages, and in 18 villages even Gook (a soup) was not used. The numbers of village which do not use cooked rice and Ddock are 14, respectively. 4. Fruits are essential in rituals foods. In 63 villages, 3 kinds of fruits are served and this is contrasted with even number of fruits in Bul-Chun-Wi Rituals. 5. In 25 villages, fish and meat are not served. As meat, chicken in 19 village are served. Meat Sikhae (a fermented rice beverage) prepared with meats or fish are served in 5 villages. Slice of dried meat is served in 73 villages commonly. 6. In gender of god for village shrine, woman in 43 villages, couple in 17 villages, man in 9 villages, mountain god in 2 villages, villages tree, etc were enshrined. In 52 villages liquor is served in rituals (liquor is used in 58 villages including serving god), in 28 villages sweet liquor (Gamju) is served for god (sweet liquor is used in 46 villages), and liquor, water, or sweet liquor is just displayed on table but not served in 8 villages. Incensing is found to be not common in village ritual, only in two villages it is performed. The most appropriate rituals food is thought to be pig for mountain god. Home dishes can not be used in village ritual and spoon is not used and chopstick is prepared from wild plant. Meat and fish are used in the raw.

• 동아시아식생활학회지
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• 제25권5호
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• pp.739-751
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• 2015

최근 6차 산업이 부각되면서 종가문화에 대한 연구가 진행되고, 종가의 권위를 상징하는 불천위제례에 대한 연구가 보고되고 있다. 불천위를 모시는 종가는 안동지역을 중심으로 봉화, 영주, 예천, 상주, 영덕, 영양 등 주로 경북 북부지역에 집중되어 있는데, 경상북도 상주에서도 불천위를 모시는 종가가 14위나 되어 이들 종가를 대상으로 불천위 진설도와 제수 실태를 현장 조사하였다. 조사기간은 2014년에서 2015년 동안 진행되었고, 소재 노수신, 월간 이석, 우복 정경세, 조당 이목수의 불천위 제례를 조사하였다. 조사내용은 불천위 제수의 진설과 제수 품목, 조리법에 국한하였고, 심층인터뷰와 더불어 문헌을 비교 검토하였다. 1. 진설의 열은 월간이 4열이고, 다른 종가에서는 5열로 진설하였다. 열에 따른 진설 품목은 5열이 실과류, 4열이 나물류, 3열이 탕류, 2열이 적, 편류 1열이 메, 갱, 면으로 구성되었다, 진설품목은 메, 갱, 면, 장, 포, 침재, 대추, 밤, 배, 감, 사과, 호두, 고사리, 도라지, 조기, 편, 쌈은 공통적이나, 적, 탕, 전, 나물류는 종가별로 차이가 있었다. 특히 탕은 우복종가가 7탕으로 가장 많고, 소재와 입재종가는 5탕, 월간은 3탕을 진설하였다. 2. 적은 월간종가가 계적, 어적, 육적을 쌓아 올려 하나의 제기에 담아 도적으로 진설하였고, 우복종가는 계적, 어적, 육적을 각각의 제기에 담아 진설하였다. 그리고 소재종가와 입재종가는 계적을 별도로 진설하고, 육적과 어적은 하나의 틀에 담아 도적으로 진설하였고, 어적을 별도로 진설하여 이중으로 진설하였다. 포는 대구포가 주로 사용되었는데, 진설의 위치가 월간종가에서는 우포(右脯)로 진설되고, 다른 종가에서는 좌포(左脯)로 진설하였다. 3. 제수품으로 생고기 사용 여부는 우복종가에서 생고등어, 입재종가에서 생조기, 소재종가에서 육회를 사용하는 정도였다. 즉, 돼지고기, 소고기, 닭고기, 조기와 같은 육어고기는 대부분 익혀 사용하였다. 그 외 대부분 제수는 무침이나 데치는 조리법을 많이 사용하였다. 갱은 미역국이 2종가, 탕국이 2종가였는데, 탕국은 탕의 식재를 삶고 남은 육수를 활용한 것이다. 특히 월간종가는 미역탕국을 갱으로 사용하였다. 4. 제수품목 중 종가에서 주문하는 음식은 유과, 약과, 본편(시루떡, 찰떡, 증편, 경단), 술이고 나머지 대부분의 제수는 당일 종가에서 준비하는 것으로 조사되었다. 불천위 제례의 음식문화는 의례적 요소가 강하다. 이러한 식문화는 종가의 권위를 상징하고, 대외적으로 표명하고자 했던 조선중기에 비교적 정착되었다. 하지만 조선후기 일제 강점기와 전쟁, 산업화 등 역사적 격동기를 함께 하면서 종가의 불천위 제례 문화가 많은 변화를 거듭하였다. 문화는 그 자체만으로 한 시대를 파악하는데 의미가 있다. 종가의 통과의례 중 핵심적 문화행위인 제례, 그 중에서도 종가의 존재와 정체성에 직결되는 불천위 제례에 대한 현장조사와 그에 대한 고증연구는 우리 문화의 정체성을 이해하는데 의미가 있다고 할 것이다.

• 한국조리학회지
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• 제13권2호
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• pp.136-152
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• 2007

This study was carried out to survey the degree of the perception and necessity of wedding food prepared by housewives. The participants of the survey were 331 housewives lived in Busan and Kyungnam area. The findings could be summarized as follows: The housewives lived in Busan and Kyungnam area had evaluated the necessity of wedding foods, Paebaek foods or Yedan foods. The respondents of 36.6% answered that they will order wedding foods from specialists, whereas 28.7% said that they will prepare them by themselves. More than half of the respondents(56.2%) thought that current wedding foods were prodigal and have to be done in thrifty manner. Broadly 46.8% of the respondents considered that the ritual practices of wedding foods will decrease steadily. A conclusion was that lots of participants had a negative view of wedding foods and pointed out the necessity of developing them to reflect traditional wedding customs with economic costs.

• 동아시아식생활학회지
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• 제14권4호
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• pp.309-318
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• 2004

To investigate of the utilization and awareness on the traditional foods of university students in Daejeon, 104 male students(26.8%) and 282 female students(73.2%) were surveyed by the questionnaire. The traditional foods surveyed were Korean sauce, rice cake, Korean cookies, Korean soft drinks, kimchi and ritual foods. Among respondents, 56.5% answered that they had made Korean sauce at home, and 66.2% replied the reason why was because home made Korean sauce had much better tastes than other instant Korean sauces. 40.1% of the respondents answered that they would made Korean sauce at home after getting married. 61.2% of respondents answered that they liked the rice cakes and there was a significant difference between sex(P＜0.001). Most respondents(50.7%) ate the rice cakes at traditional holidays. They liked Injulmi the most(28.4%) and there was a significant difference between sex(P＜0.001)； males liked Injeolmi better and females Patsirooduk. 47.4% of respondents liked the Korean cookies and 68.3% of them replied that the reason was because they were tasty. 71.1% of respondents ate Korean cookies at traditional holidays. 53.93% of respondents ate Korean soft drinks at traditional holidays and 68.1% of them made them at home. 81.3% of respondents said that they would make Kimchi at home instead of buying at market after they married； 65.2% of them answered the reason why was because home-made ones were tastier. For ritual foods for traditional ceremony, 52.2% of respondents said they would not use order and delivery service, and if they would use them, 60.5% respondents said because it might be convenient because it took much time to prepare. There were no significant differences between sex distinctions.