• 한국식품조리과학회지
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• 제23권2호통권98호
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• pp.173-179
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• 2007

The effects of fermentation agent and fermentation temperature on the quality of Bori-sangoedduk We examined the effects of fermentation agent and fermentation temperature on the quality characteristics of Bori-sangoedduk a traditional dduk(rice cake) from Jeju, Korea. Bori-sangoedduk was prepared by mixing wheat flour, barely flour, and Borisul or Takju as the fermentation agent the mixture was then fermented at 30, 35, and $40^{\circ}$C. for 3 hr, and steamed. The L- value of the Takju group was higher than that of the Borisul group, and the samples fermented at $30^{\circ}$C in each group had higher than L-values than those fermented at $35^{\circ}$C and $40^{\circ}$C . The a- and b-values did not differ significantly by the fermentation agents and fermentation temperatures. The loaf volume of the Borisul group was higher than that of the Takju group however, there were no significant differences according to fermentation temperature. The values of hardness, springiness, and cohesiveness were lower in the Borisul group than in the Takju group due to a greater number of pores and surface cracks. Hardness, springiness, and cohesiveness values were highest at fermentation temperatures of 30, 35, and $40^{\circ}$C , respectively, in both groups, compared to samples at other temperatures. In the acceptance test, the Takju group was preferred over the Borisul group for appearance, texture, taste, flavor, and overall preference. There were also statistically significant preferences in taste, flavor, and overall preference for samples fermented at $40^{\circ}$C , in both groups, compared to those fermented at $30^{\circ}$C and $35^{\circ}$C. In the descriptive test, there were no differences in color according to fermentation agent and fermentation temperature, however, the Takju group was shinier than the Borisul group. In addition, the Takju group was harder and springier than the Borisul group, and had less sour taste and flavor than the Borisul group. Finally, in terms of overall preference, we found that Bori-sangoedduk made with Takju and fermented at $40^{\circ}$C for 3 hr was the best formula, due particularly to its taste and flavor.

• 한국식생활문화학회지
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• 제5권4호
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• pp.415-423
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• 1990

'The Joobang' is a cooking book written purely in Korean which came from a Mr. Lee. It is unknown when and by whom this book was written, but it is inferred from red pepper mentioned in this book and from Korean-writting type that the book was written around in the mid-nineteenth century. The contents of 'the Joobang' consist of thirty seven items in all : sixteen items of rice alcoholics, five side dishes, eleven Tucks(rice cakes) and Guaja(cookies) and five processed materials. Cereals for making rice alcoholics were regular rice and sticky rice. In the first brew, rice alcoholics is made all from regular rice, and in the second brew, fifty six percent of regular rice and forty four percent of sticky rice was made use of. For five items of alcoholics forming 31.3% of alcoholics, flour was added, in which case the proportion of leaven to cereals was lower. There were four types of processing cereals in brewing rice alcoholics Jee-ae-bop(steamed rice, 60.9%), thick gruel with cereals ground and completely cooked(8.7%), thick gruel with cereals ground and half cooked (26.1%) and GooMung Tuck(doughnut-shaped rice cake, 4.3%). The comparison of the materials for brewing rice alcoholics and of the types of processing cereals presented in the seven cooking books purely in Korean(Umsik Deemeebang, JoobangMoon, Umsikbo, Sool-mandununbop, Kyuhap chongseo. The Kims' Joobangmoon and The Lee's Umsikbup) showed us the following facts ; Yihwajoo (rice alcoholics brewed around the blooming time of pear trees) and Kwahajoo(rice alcoholics which passed the summed time) were most often introduced and commonest, and the materials for brewing and the types of processing little changed over times. The materials for side dishes were all animal food, and vegetable food was little used for side dishes. Red pepper was used for seasoning. It is a problem of Korean traditional cooking that there were no units of measuring for side dishes. The main materials for Tuck(rice cakes) and Guaja(cookies) were sticky rice, regular rice and honey. There was a variety of terms for the process, from which we can see that the procedures of making Tuck(rice cakes) and Guaja(cookies) were very complicate. Processed materials were chiefly made of sticky rice and the material of firewood(oak trees) and the strength of fire(fire burning vigorously and fire turning to ashes) were described.

• 한국식품영양학회지
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• 제15권3호
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• pp.228-234
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• 2002

지금까지의 요리의 조리법에 대한 우수성은 관능검사의 결과에 의존하고 있는 실정으로 관능검사의 결과는 조리과정 및 재료량에 영향을 받으며, 매번 요리의 조리와 관능검사 과정에 시간소비와 시행착오를 거쳐야할 뿐만 아니라 최상의 조리법 및 재료량을 찾아내는 것도 쉽지만은 않았다. 본 논문에서는 시간소비 및 시행착오를 줄이기 위한 대안으로써 컴퓨터 시뮬레이션 방법을 제안하였다. 퍼지이론을 사용하여 몇 번의 실험을 통한 실험데이터로부터 퍼지 모델을 구성하고 퍼지 모델로부터 재료량 및 조리법에 따른 관능지수를 찾을 수 있으며, 최적의 관능지수가 얻어질 수 있는 재료량 및 조리법을 유추해내는 방법이다. 퍼지 모델은 실험으로부터 얻어진 재료량의 변화에 따른 관능지수의 관계로부터 얻어질 수 있으며 전반부와 후반부로 구성되어져 있다. 추론방법은 간략 추론법을 사용하였다. 본 논문에서는 이 방법을 증편제조에 적용해 보았으며 제조법은 기존의 방법을 사용하였고 재료량에 따른 관능지수 변화에 제한을 두었다. 퍼지모델의 입력으로는 증편제조에 필요한 재료들의 양을 사용하였고, 조직, 부드러운 정도, 신정도, 씹힘성, 전체적인 특성 및 증편반죽의 pH증편의 pH및 volume의 관능지수는 퍼지모델의 추론과정을 거쳐 출력부로 나오게 되었다. 본 논문에서는 재료의 양 및 관능지수의 변화를 매우 제한적인 경우에 대해서 제시를 하였지만, 증편을 직접 제조하여 관능지수를 평가하지 않고 다양한 재료의 종류, 양 및 제조방법에 따른 정확하고 보편적인 관능지수를 퍼지모델의 시뮬레이션을 통하여 측정할 수도 있으며, 원하는 특성을 얻을 수 있도록 적합한 재료량을 추론할 수 있다. 또한 이 방법은 제조법의 과학화 및 전산화에 용이하게 응용할 수 있을 것이며, 식이요법이 필요한 환자의 체계적인 영양관리 등에 적용될 수 있을 것이다.

• 한국식생활문화학회지
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• 제11권4호
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• pp.439-454
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• 1996

The present study investigated Bul-Chun-Wi Sacrificial Ritual (sacrificial service which has been handed down from generation to generation to worship the family ancestors in the period of $1400{\sim}1800$) and foods for the sacrificial service among fourteen head families in Andong area. The findings are as follows; 1. In Bul-Chun-Wi Sacrificial Rituals, family shrine has been maintained in good shape, and the table, dishes, and foods used in the rituals have not been changed so much until these days. 2. While vegetable soup is widely used as soup, one family uses the seaweed soup, the other soup mixed with meat, fish, and vegetable. Specially soybean-powdered soup, which is the distinguishable food in Andong area, has been used. 3. As a basic Ddock, mainly Si-Ru-Ddock(a steamed rice cake), piled up to 13-15 stacks, is used. Additional 7-9 kinds of Ddock are placed on top of the basic Ddock. 4. For grilled-meat food(Geuck), eight families use the raw meat, and one family uses the half-cooked meat. Recently, five families have used the cooked meat. Mostly used ones are meat-Geuck, fish-Geuck, chicken-Geuck, and the Geuck are not served one by one. Instead the Geuck are stacked in one dish designed for Geuck in order of meats from poultry, animal, fish, and shell. As the sub-dishes for rice, raw and cooked Geuck are used. 5. The number of stew (Tang) are 3 to 6 and 5 stews is the most popular. Commonly used stews are meat stew, fish stew, chicken stew, vegetable stew, blood stew, and organs stew. For the vegetable stew, buckwheat gel can be used. 6. As the fruit, chinese date, pear, nut and dried persimmons are the basic ones. The even number of 6 or 8 colorful fruits are used, while the odd number of 7 or 9 colorful fruits are used in three head families. 7. As Sik-Hae which is a drink and made from fermented rice, rice Sik-Hae or fish Sik-Hae has been necessarily used. 8. As raw meat dish, the liver of cow or meat is used. As a wrapping materials, the reticulum of a ruminant, green seaweed or thinly fried egg can be used.

• 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.

• 한국식생활문화학회지
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• 제34권5호
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• pp.508-533
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• 2019

This study investigated the Sachanbalgi, which record the royal feasts given by the royal family of the Joseon Dynasty of Korea. These records are contained within the Gungjung Balgi, which recorded the types and quantity of items used in royal court ceremonies. The Eumsikbalgi is the general name for the records of food found within this document. Using these Eumsikbalgi, and in particular the Sachanbalgi, this study investigated the food eaten and bestowed by the Joseon royal family. The Sachanbalgi describes four categories or occasions of feasts: royal birthdays, childbirth, royal weddings, and funerals. These records allow us to reconstruct who the attendees were and what the table settings and food were for instances not directly indicated in oral records, books, or other documents. The food at these Sachan (feasts) was diverse, being related to the specific event, and its contents varied based on the position of the person who was receiving the food. Usually, Bab (rice) was not found at a Sachanbalgi, and only on two occasions were meals with Bab observed. Specifically, it was served with Gwaktang (seaweed soup) at a childbirth feast. There were seven kinds of soups and stews that appeared in the Sachanbalgi: Gwaktang, Yeonpo (octopus soup), Japtang (mixed food stew), Chogyetang (chilled chicken soup), Sinseonro (royal hot pot), and Yukjang (beef and soybean paste). Nureumjeok (grilled brochette) and Saengchijeok (pheasant), and Ganjeonyueo (pan-fried cow liver fillet) and Saengseonjeonyueo (pan-fried fish fillet) were eaten. Yangjeonyueo, Haejeon, Tigakjeon (pan-fried kelp) and other dishes, known and unknown, were also recorded. Boiled meat slices appeared at high frequency (40 times) in the records; likewise, 22 kinds of rice cake and traditional sweets were frequently served at feasts. Five kinds of non-alcoholic beverages were provided. Seasonal fruits and nuts, such as fresh pear or fresh chestnut, are thought to have been served following the event. In addition, a variety of dishes including salted dry fish, boiled dish, kimchi, fruit preserved in honey, seasoned vegetables, mustard seeds, fish, porridge, fillet, steamed dishes, stir-fried dishes, vegetable wraps, fruit preserved in sugar, and jellied foods were given to guests, and noodles appear 16 times in the records. Courtiers were given Banhap, Tanghap, Myeonhap, wooden bowls, or lunchboxes. The types of food provided at royal events tracked the season. In addition, considering that for feasts food of the royal household was set out for receptions of guests, cooking instructions for the food in the lunchbox-type feasts followed the cooking instructions used in the royal kitchen at the given time. Previous studies on royal cuisine have dealt mostly with the Jineosang presented to the king, but in the Sachanbalgi, the food given by the royal family to its relatives, retainers, and attendants is recorded. The study of this document is important because it extends the knowledge regarding the food of the royal families of the Joseon Dynasty. The analysis of Sachanbalgi and the results of empirical research conducted to reconstruct the precise nature of that food will improve modern knowledge of royal cuisine.

• 한국식품영양학회지
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• 제11권1호
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• pp.11-19
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• 1998

목포지역 산업체 근로자에 대하여 사무직, 생산직 별로 이들의 급식에 대한 태도, 식생활 행동 및 급식에 대한 기호도를 조사한 결과는 다음과 같다. 1. 조사 대상의 연령은 30∼39세가 50.7%, 학력은 사무직은 고졸 이상이었고, 생산직은 대부분 고졸이었으며, 건강상태는 56.7%가 보통이라고 하였다. 배식되는 주식, 부식의 양은 거의 알맞다고 하였고, 식품에 대한 기피현상은 생산직이 사무직보다 더 높게 나타났다. 2. 좋아하는 식사의 형태는 한식이었으며 식품을 선택시 사무직, 생산직 모두 가장 중요하게 생각하는 것은 맛이었다. 식생활에 악영향을 주는 요인은 음주, 결식, 편식 등이었다. 3. 주식류에 대한 기호도는 사무직, 생산직 모두 밥류 중에서는 흰밥(60.5%, 61.0%), 국수류에서는 칼국수의 기호도가 가장 높았으며 만두류 및 빵류에서는 사무직, 생산직 모두 채소빵을 선호하였고, 일품요리류의 경우 사무직은 쇠고기덮밥, 생산직은 회덮밥으로 다르게 나타났다. 4. 부식류에 대한 기호도는 사무직, 생산직 모두 된장국(37.5%, 31.5%), 김치찌개(30.5%, 28.8%), 조기매운탕(26.1%, 25.7%), 쇠고기장조림(32.5%, 30.5%), 생선구이(32.5%, 31.9%), 파전(20.7%, 25.1%), 게맛살(25.1%, 29.2%), 배추김치(44.5%, 46.3%), 새우젓(40.5%, 38.7%) 등으로 동일하게 선호하였으며 두 그룹 간에 기호도가 다르게 나타난 것으로는 사무직에서는 콩나물, 소갈비찜이었으며, 생산직에서는 시금치나물, 돼지갈비찜으로 나타났다. 5. 간식에 대한 기호도는 사무직, 생산직 모두 우유(50.3%, 48.5%), 송편(28.9%, 30.1%), 커피(30.8%, 32.5%), 식혜(18.8%, 17.5%)를 좋아하였으며 대체로 한국 전통음료에 대한 기호도가 높게 나타났다. 이상의 결과를 살펴볼 때 근로자의 식생활에 대한 가치관 정립과 올바른 영양지식을 바탕으로 한 식생활 교육이 필요하며 근로자를 위해 기호에 맞고 영양이 풍부한 동시에 경제적인 급식을 운영하기 위하여 먼저 급식집단에 대한 정기적인 기호조사를 실시한 다음 식단을 작성해야 하며 다양한 조리방법의 개발 및 위생적인 면의 질적인 향상이 필요하다고 생각된다. 또한 사무직과 생산직에서 차이를 보인 식단을 살펴보고 직종에 따른 근무시간을 고려한 식단 제공이 이루어져야 할 것으로 사료된다.

• 동아시아식생활학회지
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• 제12권2호
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• pp.107-122
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• 2002

하루 콩단백질 25g 섭취를 위한 1인분의 콩음식을 개발하고, 1인분의 음식분량으로 식품분석표를 이용하여 영양가를 계산하고, 완성된 음식을 시료로 이화학적으로 분석하여 이론적인 계산치와 분석치를 비교 검토함으로서 조리에 의한 영양소의 변화를 살펴본 바 다음과 같은 결과를 얻었다. 1. 1월의 식단은 콩비지탕과 두부와 김치볶음, 횐콩.연근조림으로서 콩단백질은 33.1g이었으며, 2월의 식단은 콩스튜, 두부.콩나물 볶음, 이탈리안 두부튀김으로 콩단백질은 35.0g이었다. 3월의 식단은 두부된장국, 두부튀김, 유부말이로서 콩단백질은 24.9 g이었으며, 4월의 식단은 두부.두유그라탕, 두부.햄무침으로서 콩단백질은 26.3g이었으며, 5월의 식단은 콩다식과 콩죽, 콩 나물국으로서 콩단백질은 26.7g이었다. 6월의 식단은 두부선과 두부구이, 두유로서 콩단백질은 28.4g이었으며, 7월의 식단은 콩국수와 마파두부, 두부샐러드로서 콩단백질은 24.7g이었다. 8월의 식단은 콩나물냉채, 꽈리고추 콩가루무침, 두부 김치찌개, 두부 스테이크으로서 콩단백질은 26.2g이었고, 9월의 식단은 콩가루 배추국, 탕수두부로서 콩단백질은 23.2g 이었다. 10월의 식단은 청국장, 콩 빈대떡으로서 콩단백질은 24.3g이었으며 11월의 식단은 순두부찌개, 으깬두부 달걀부침, 유부 채소볶음으로서 콩단백질은 22.4g이었고, 12월의 식단은 두부 버섯 전골, 두부 채소튀김, 두부조림으로서 콩단백질은 28.9g이었다. 12개월의 식단에서 콩단백질의 함량은 22.3~35.0g의 범위로 콩단백질 25g 이상이 포함된 식단이 7개, 2.7g 미만 부족 식단이 5개 였다. 2. 1인분으로 작성된 레시피의 식품분석표에 의한 계산치와 실제 분석치의 비율(A/B %)은 열량이 57.7~107.7%, 탄수화물이 42.9~131.9%, 식이섬유가 42.1~113.2%, 단백질 79.2~183.3%, 지방은 54.5~100%, 그리고 회분은 40.7~80.8%범위 이었다. 3. 칼슘(Ca)의 계산치에 대한 분석치의 비율(A/B%)은 44.1~93.6%, K은 59.0~153.1%, Na은 53.1~ l17.7%, 인(P)은 64.6~138.8%, 철분(Fe)은 33.8~77.3% 범위로 가장 낮은 %를 보였다.

• 동아시아식생활학회지
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• 제4권3호
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• pp.1-19
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• 1994

In this paper, twenty-five kinds of food presented in Sooljip(戌集) 5 and 6 of Food collections of 'Kosa-sibi Jip(攷事十二集)' have been classified into four : Staple food, subsidiary food, Tuck(rice cake) and Han-gwa(Korean confectionery), and Tang-jng and tea. Cooking processes have been examined and scientifically analyzed in terms of cooking, Fourteen kinds of Jook (thick gruel with cereal) as well as Urak-Jook were presented among the methods of making Jook, one of staple foods. Milk and ground rice were boiled together into Urak-Jook, which was nutritious because of carbohydrate, added to milk. Hong-sa Myun was mode of ground shrimps, ground bean, ground rice and flour which were kneaded together. It was a nutritiously balanced food. Nineteen kinds of Kimchi presented in this book were classified by the recipes. The five of Jook-soon Ja, U-so Ja, Tam-bok Ja and Jo-gang were made by adding red malt and cereals(boiled rice or candies). Jo-gang, Jo-ga and Jo-gwa-chae were made by adding salt and rice wine. With salt and fermenters added, eight were made. Chim-jup-jeo-ga was made by adding Jang(soy-bean sauce) and the inner chaff of wheat instead of salt. The four of Ka-za-san, Hwang-gwa-san, Tong-gwa-san and Jo-gang were made by adding salt and vinegar. Jo-gang was made by adding salt, rice wine, residue of rice wine and candies. The four of Kae-mal-ga, Ku-cho-chim-chae, Un-gu-hwa and Suk-hwa-chim-chim-chae were made by adding salt and spices. San-got-Kimchi was made without salt. San-got-Kimchi and Suk-hwa-chim-chae were made originally in Korea. Suk-hwa-chim-chae, in particular, was first classified as a kind of Kimchi in this book and oysters were added, which is notable. Pork could be preserved longer when smoked oven the weak fire of thatch ten days and nights. Dog meat was sauced and placed on the bones in a pot. A porcelain was put on the top of the pot. Flour paste sealed the gap between the porcelain and the pot. Some water was poured into the porcelain, and the meat was steamed, with two or three thatched sacks burned, which was a distilled dry steaming. This process has been in use up to now. Various cooking methods of chicken were presented from in Umsik-dimi-bang to in Chosun Musang Sinsik Yori Jebup. These methods were ever present regardless of ages. Such measuring units as Guin(斤) and Nyang(兩) were most frequently used in cooking processes of this book, except in case of Jang(soy bean sauce), vinegar and liquor. Twenty eight kinds of kitchenware and cookers were used, of which porcelains wee most used and pans and sieves followed. The scientific eight cooking methods were as follows. First, salt was refined through saturated solution. Next, it was recommended Hong-sa Myun containing shrimps should not be taken along with pork, which is thought to be a proper diet in terms of cholesterol contained by shrimps and pork. Third, meat was coated with thin gruel and quickly roasted and cleared of the dried gruel membrane, which prevented nutrients from exuding and helped to make the meat well-done. Fourth, The fruit of paper mulberry trees has the protease which can soften meat. Therefore when meat was boiled with th fruit of paper mulberry trees, it can be softened easily. Fifth, pork was smoked over the weak fire of thatch. Sixth, in cooking dog meat, distilled dry steaming raised the boiling point and made it possible to preserve meat longer. Seventh, in boiling the sole of a bear, lime was added, which made meat tender by making the pH lower or higher than that of raw meat. Finally, in boiling down rice gluten, a porcelain in the pot prevented boiling over the brim, which is applied to pots in which to boil medical herbs.

• 한국식품조리과학회지
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• 제24권6호
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• pp.801-810
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• 2008

The principal objective of this study was to assess Korea's traditional ritual food culture, and to compare two types of ancestral rites the Hyang-Sa and Bool-cheon-wi rites which were held in the Daegu and Andong regions of Korea. In this study, we describe the performance of the Bool-cheon-wi rites held by two head families located near the Andong area namely, the head family of Seoae Ryu Seong-Ryong(1542-1607)(Seoae) who was well-respected for his writings and personality, and the head family of Dangye Ha Wee-Ji(1412-1456)(Dangye) who was well-known and famous as one of the members of the Sa-ryuk-sin. This research was conducted via diredt engagement in these memorial services and several interviews with the families. The results were summarized as follows; Foods used in the Hyang-sa rites including Mae(bap), Kook, Jaban(Jogee), Po(dried fish), Juck, boiled and seasoned vegetables, fruits, confections, and liquor. Jobap and Ssalbap were used as Mae at SD(Seo Dalsung), and PMPH(Pahoi Myogul Habin Park) used Jo, Hyunmy, Pi and Susu in the raw. The dishes on the table were arranged as follows. A wine cup was placed in the first row, Po(a dried pollack), and jujube and nuts in the second row, Ryukpo(slices of dried beef), Sangeogogi were set at the third row, and Soegogi, pork, Mu, and Minary were placed in the fourth row, and the head of the pig was placed in the center of the table at SD. A wine cup, Soegogi, and pork were positioned in the first row, Mu, Minary, Pi and Susu were placed in the second row, and Jogee, Jo, and Hyunmy were placed in the third row at PMPH. The sacrificial foods offered for Bool-cheon-wi rites were as follows; Mae(bap) Kook noodle Jogee Tang(stew) Po Juck Tucks boiled, seasoned and salted vegetables Jeon fruit confectioneries liquor(chungju). The head family of Seoae Yu Seong-Ryong utilized 5 types of Tang(meat stew, fish stew, chicken stew, vegetable stew, seafood stew), whereas the head family of Dangye Ha Wee-Ji utilized 3 kinds of Tang(meat stew, fish stew, vegetable stew). As a basic Tuck, Shi-roo-tuck(a steamed rice cake), piled up to 25 layers, was primarily utilized. In particular, Jung-Gae(Seoae's favorite food) was placed on the table. For grilled-meat food(Juck), Yu's family used raw meat and Ha's family the half-cooked meat. The main types of Jucks used were meat-Juck, fish-Juck, chicken-Juck, and these were not served one by one. Hyang-sa and Bool-cheon-wi rites have an the educational function, in that they allow for the carrying out of filial duties by a heartfelt performance of performing the ceremony, by taking great care from the pre-rite preparations to the post-rite period. In addition, these rites have various meanings, as events that strengthen the ties of blood relations of ancestors and themselves, and to promote and harmonize family friendships, they may also have religious meaning in the culture, as prayers are offered that all the family's descendants may be blessed, live long and enjoy abundance whlie respecting their ancestors. As for the role of Hyang-sa and Bool-cheon-wi rites in today's nuclear family society, it can be said that these rites remain especially important as a method to strengthen community consciousness by fostering an understanding of the meaning of existence itself, and thus inspiring the roots of consciousness.