• Journal of the Korean Society of Food Culture
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• v.34 no.5
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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.

• Proceedings of the Korean Society of Applied Pharmacology
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• 1998.11a
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• pp.170-170
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• 1998

In order to discover new types of 5-hydroxytryptamine antagonists, we have devoted our attention to investigating naturally occurring compounds having anti-5HT activity in vitro. Recently, ${\gamma}$-mangostin [1,3,6,7-tetrahydroxy-2,8-bis(3-methyl-2-bytenyl)-9H-xanthen-9-one] from the fruit hull of Garcinia mangostana Linn has been shown to be a selective antagonist for 5-hydroxytryptamine$_{2A}$ receptors in smooth muscle and platelets. It is of interesting that y-mangostin which does not have a nitrogen atom, possesses marked 5-$HT_{2A}$ receptor blocking activity. The present study was undertaken to investigate the effects of ${\gamma}$-mangostin on central 5-HT receptors by using animal behavioural models. Intracerebronventricular injection of ${\gamma}$-mangostin (10-40n mol/mouse) inhibited 5-fluoro-${\alpha}$-methyltryptamin (5-FMT) (45 mg kg$^{-1}$, i.p.)-induced head-twitch response in mice in the presence or absence of citalopram (5-HT-uptake inhibitor). Neither the 5-FMT- nor the 8-hydroxy-2-( di-n-propylamino )tetralin (5-HT$_{1A}$-agonist)-induced 5-HT syndrome (head weaving and hindlimb abduction) was affected by ${\gamma}$-mangostin. The locomotor activity stimulated by 5-FMT through the activation of at-adrenoceptors did not alter in the presence of ${\gamma}$-mangostin. 5-HT-induced inositol phosphates accumulation in mouse brain slices was abolished by ketanserin. ${\gamma}$-Mangostin caused a concentration-dependent inhibition of the inositol phosphates accumulation and the binding of [$^3H$]-spiperone, a specific 5-$HT_{2A}$ receptor antagonist, to mouse brain membranes. Kinetic analysis of the [$^H3$]-spiperone binding revealed that ${\gamma}$-mangostin increased the $_{d}$ value without affecting the $B_{max}$ value, indicating the mode of the competitive nature of the inhibition by ${\gamma}$-mangostin. These results suggest that ${\gamma}$-mangostin inhibits 5-FMT-induced head-twitch response in mice by blocking 5-$HT_{2A}$ receptors not by blocking the release of 5-HT from the central neurone. ${\gamma}$-Mangostin is a promising 5-$HT_{2A}$ receptors antagonist in the central nervous system.m.

• Journal of the Korean Society of Food Science and Nutrition
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• v.11 no.4
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• pp.31-35
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• 1982

The nutrition intake status of one hundred pre-school children, 5-year-old boys and girls, in Sok-Cho was surveyed. Subjects had two and half brothers and sisters. Breast-fed boys and girls were 48% and 40%, respectively. At the age of Six months, 70% of Subjects were Weaned. Percentage of total income spent for foods was $30{\sim}39%$. A varying number of foods were selected from 40 items. The food which children likeed best was fruit and icecream. Selected as liked food were straw berry, orange, apple, icecream, peach, grape, chocolate, youghurt and milk. Disliked foods were ginger, green onions, garlic, mushrooms and boiled rice mixed with orther cereals. Items which children have taken never before were kidney, slices of raw meat, liver, lotus rhizome and frech water fish. Insufficient caloric intakes were shown comprising 69~70% daily recommended dietary allowences for boys and girls. The total caloric intakes was composed of carbohydrate 65%, protein 11% and fat 23%, respectively. The cereal consumption was the highest (32.8%). There was a significant relationship (P<0.05) between the mother's knowledge on nutrition and the calorie. protein and calcium intake of boys. There was a significant relationship (P<0.05) between the mother's knowledge on nutrition and the caloric intake of girls.

• 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.