• Title/Summary/Keyword: bap(cooked rice)

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The Literary Investigation On Types and Cooking Method of Bap (Boiled Rice) During Joseon Dynasty($1400's{\sim}1900's$) (조선시대 밥류의 종류와 조리방법에 대한 문헌적 고찰(1400년대${\sim}1900$년대까지))

  • Bok, Hye-Ja
    • Journal of the Korean Society of Food Culture
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    • v.22 no.6
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    • pp.721-741
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    • 2007
  • 1. For the types of boiled rice, there were 1 type of bap, 1 type of jebap cooked with glutinous rice, 13 types of boiled rice cooked by mixing grains and nuts such as daemakban, somakban, jobap, cheongryangmiban, jobap, gijangbap, yulmubap, hyeonmibap, boribap and patmulbap as well as patbap, congbap, byeolbap and bambap etc as ogokbap. Also, there were 12 types of bap cooked by mixing herb medicinal ingredients such as cheongjeong, oban, boksungabap, gumeunsaekbap, hwanggukgamchobap, yeongeunbap, okjeongbap, gogumabap, dububap, samssibap, dorajibap, gamjabap, songibap and jukshilbap. There were 7 types bap cooked as unique one bowl dish at the present as bapby mixing fish, meat, shellfish and milk as ingredients are hwangtang, gyejanggukbap, janggukbap, gulbap, kimchibap, chusaban and bibimbap, etc and the types of bap that have been analyzed are 34 total. 2. For the food ingredients used in bap types 23 types of miscellaneous grains, 5 types of nuts and 11 types of meat, 6 types of fish, 35 types of vegetables, 2 types of fruit including pears or peaches were used. Garlic wasn't used perhaps because of it being boiled rice 3. Types of Sap by Cooking Methods. (1) The ssalbap was cooked by first boiling water, putting in rice grains and boiling hard to be cooked as overcooked bap (rice). (2) The japgokbap (boiled cereals) has used buckwheat, barley job's tear, etc to be boiled down by soaking the ones with large grains (beans) first in advance to be boiled down or cooked by crushing into fine pieces. The red bean, etc was boiled down in advance or placed at the bottom of pot by cutting into two pieces while jujube or nut was cut into three pieces to cook the bap by pouring a lot of water and mixing other ingredients. (3) The gukbap (soup boiled rice), etc were cooked by squeezing out the yellow chrysanthemum that has dried chrysanthemum to cook the boiled rice by putting in rice and gukbap, meat or bones, etc were boiled down for a long time and decorated with meat or wild greens by mixing the bap in the meat juice. For gulbap (oyster boiled rice), etc, it was cooked as ingredients were stir fried in advance or washed and put in when the bap was about half cooked. (4) For bibimbap (mixed boiled rice), after the bap was overcooked first with rice, the wild greens were mixed lightly with bap beforehand, then the wild greens, decorations and garnishings were laid above rice and red pepper powder was sprinkled. (5) Namchok leaves, etc were boiled to cook the boiled rice with rice after being cooled while namchok stem and leaves were pounded to make juice and cooked the bap with rice. The peach, lotus root and yams were cut into fine pieces to be put in together when rice was about half done. The bellflower was soaked in water to be boiled down for a long time while potatoes and pine mushrooms, etc were cut into fine pieces to cook the bap (boiled rice) with rice.

In vitro Digestibility and Sensory Properties of different Bap(Cooked Rice) (밥의 종류에 따른 in vitro 분해율 및 관능적 특성)

  • Kim, Yoon-Sun;Lee, Gui-Chu
    • Journal of the Korean Society of Food Culture
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    • v.22 no.6
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    • pp.820-826
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    • 2007
  • Different types of bap(cooked rice) was cooked using barley or/and SoRiTae with rice as the base. Total(TS), rapidly digestible(RDS), slowly digestible(SDS) and resistant(RS) starch fractions were determined. Other physicochemical properties such as moisture, protein, amylose contents, protein digestion in vitro and color values as well as sensory properties of different bap were also investigated. Cooked rice with SoRiTae(RiSo) showed the highest moisture content of 63.9%, whereas other bap showed simillar content ranging from 62.3-63.0%. Crude protein content of RiSo was the highest, while that of cooked rice(Ri) was the lowest(p<0.05). Amylose content of RiBa was the highest, while that of RiSo was the lowest(p<0.05). In in vitro protein digestibility(IVPD), cooked rice with barley and SoRiTae(RiBaSo) was the highest, while Ri was the lowest, showing no significant difference at p<0.05. In starch fractions, as barley or/and SoRiTae were added to rice, a decrease in RDS content and increases in SDS and RS contents were observed. In addition, starch digestion index(SDI), which derived as an indicator of their in vitro starch digestibility and rapidly available glucose(RAG) value, which determined as a predictor of potential glycemic response decreased. A decrease in L value from RiSo and RiBaSo, which comprised of SoRiTae and increases in a and b values in RiSo and RiBa were observed, respectively. All sensory parameters involving color, glossiness, sweet taste, wetness, roughness, hardness and stickiness were shown to be a significant difference except sweet taste among different bap(p<0.05). L value of instrumental characteristic was negatively correlated with color of sensory characteristic and a value was positively correlated. Significant negative correlation was found between RS content and glossiness, however, positive correlation with roughness and hardness, respectively. These results suggested that cooked rice mixed with barley and SoRiTae contain significant RS and SDS contents and may improve diabetes and hyperlipidemia, due to the lowering RDS and RAG, respectively.

Dietary behaviors and food perception of Koreans living in Seoul by age and gender (서울지역 주민의 연령.성별에 따른 식사행동 및 식품인식도 비교)

  • 박주원;안숙자
    • Korean journal of food and cookery science
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    • v.17 no.5
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    • pp.441-455
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    • 2001
  • Korean food habits, dietary behaviors and perception of food were compared according to gender and age. The subjects were composed of 274 males and 315 females. According to age, the age group of 10s was 26.3%, 20s 24.6%, 30s 16.8%, 40s 18.7%, and 50s and over 13.6%, respectively. The majority (65.2%) of all age groups except the 20s took meals 3 times a day and the ratio 20s eating twice a day was higher than other age groups. All age groups took cooked rice(bap) two or three times a day and the 20s group took smaller amount than other age groups did. The younger age groups of 10s and 20s took larger amount of processed food. The older age groups appeared to have higher frequency of eating fish, bean, vegetable, Kimchi, laver.brown seaweed, soybean oil, sesame oil, coffee, tea, and rice cake(ddhuk). The younger groups have the higher frequency of eating ramyeon, corn flake, milk, milk-processed food, butterㆍmargarine, ham.sausage, carbonated drink candyㆍchocolate, hamburger, and pizza. All age groups perceived cooked rice(bap), meat, fish, egg, vegetable, fruit, and Kimchi to be the delicious, excellent and healthy food. According to the above results, age groups of 30s and over had relatively better food habits compared with those of younger groups. On the other hand, the groups of 10s and 20s had meals irregularly, showed a high ratio of skipping meals, and took processed food much. These results raised a concern of their nutritional imbalance in the future. Therefore, the correct nutritional education must be conducted to make these age groups have a healthy food habits.

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Studies on Soong-Neung Flavor I. The changes in chemical composition of Soong-Neung producing rice during cooking process (숭늉의 향미성분(香味成分)에 관(關)한 연구(硏究) 1. 취반시(炊飯時) 온도에 따라 생성(生成)되는 누른밥의 성분변화(成分變化)에 대(對)하여)

  • Nam, Joo-Hyung;Cheigh, Hong-Sik;Kwon, Tai-Wan
    • Korean Journal of Food Science and Technology
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    • v.5 no.3
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    • pp.183-187
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    • 1973
  • Soong-Neung is a Korean traditional beverage served after meals and is made from Soong-Neung producing rice (Noo-Roon-Bap) which is cooked and toasted rice produced on the bottom of the container during the rice cooking process. In order to study the chemical changes occurring in Soong-Neung producing rice with temperature$(20{\sim}220^{\circ}C)$ during the cooking process, thermal analysis, total sugars, total nitrogen, reducing sugars, water soluble nitrogen, total acid, carbonyl content, phenolic compounds were determined. Thermal analysis showed that decrease of weight and endothermic reaction caused by evaporation of water in the sample appeared at $95{\sim}130^{\circ}C.$ The production of volatile compounds increased gradually beginning at $130^{\circ}C$, however, those compounds increased markedly at $160^{\circ}C$ and above. Maximum absorption of ultraviolet spectra of an aqueous distillate occurred at about $273m{\mu}$. Organoleptic analysis showed that an acceptable flavor was produced in the temperature range of $125{\sim}155^{\circ}C.$

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Comparison of Hyang-Sa and Bulchunwee Rituals and Food in Kyungbuk - Focused on Daegu and Andong Areas - (경북 지역의 향사와 불천위제례의 진설과 제수 비교 - 대구와 안동지역 중심으로 -)

  • Choi, Jeong-Hee;Park, Geum-Soon
    • Korean journal of food and cookery science
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    • v.24 no.6
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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.