• Title/Summary/Keyword: rice spirits

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A Study on the Autumn Season Food in View of Oriental Medicine (한의학 이론에 근거한 가을철 시절식(時節食)의 고찰)

  • Ji, Myoung-Soon
    • Journal of Korean Medical classics
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    • v.27 no.1
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    • pp.15-28
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    • 2014
  • Objective : Jeol-sik, (festive seasons every 15 days based on sun cycle), refers to both Korean Traditional Festival food(jeol-sik), intertwined between months, and in-season meals(si-jeol-sik) in which the ingredients used are produced in each and one of the four season. I found that ingredients in Si-jeol-sik of Autumn are helpful for strengthening one's life force. Method : The study found that si-jeol sik for fall season has strong characteristic of casting out demons. When making songpyeon(half-moon-shaped rice cake) for Chuseok (Korean Thanksgiviing Day), they are steamed with pine needs spreaded underneath because pine needles are believed to have power in casting away evil spirits. For harvest ceremony, which were frequently held in October, people consumed steamed rice cakes garnished with red beans, which were considered to negate bad fortunes. Result : To prevent respiratory diseases caught esaily in fall due to wide daily temperature difference and dry weather, white good ingredients such as radish, pear, and taro are used. Conclusion : Main fall holidays are Chil-soek, Baek-Jung, Chu-seok. The best feature of Si-jeol-sik for fall season is that they cast out demons. Also, fall si-jeol-sik consist of many white ingredients for protecting lungs.

Study on farm work environment and physical load in Korea - Focusing on health survey, living behavior, cumulative fatigue symptoms by crops - (한국의 농작업환경과 인체부담에 관한 연구(II) -작목별 건강조사도, 농작업자 생활행동조사도, 축적적 피로증후군을 중심으로 -)

  • Choi, Jung-Hwa;Jung, Sung-Tae;Seol, Hyang
    • Korean Journal of Rural Living Science
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    • v.9 no.2
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    • pp.43-50
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    • 1998
  • To obtain basic data for efficient health plan, we investigated the condition of farmers' health, living behavior, working environment, and cumulative fatigue symptoms by crops (greenhouse melon, rice and red pepper, stock farming, pear, grapes, dropwort, sweet potato, potato, radish. cabbage). The results are as follows; (1) The condition of farmers health : Among them, cabbage cultivators were in bad health concerning cardiovascular system, musculo-skeletal system, and skin condition. (2) Living behavior : $\circled1$ Radish cultivators were in best of their physical condition. $\circled2$ Rice and red pepper cultivators were taking a regular recess as compared with dropwort cultivators. $\circled3$ On concerning bathe, sleeping, and clothes, stock farmers were in relatively bad condition. (3) Working environment : cabbage, greenhouse melon, and dropwort cultivators had relatively Poor working environment. (4) Cumulative fatigue symptoms : $\circled1$ Dropwort cultivators were in the worst of their condition concerning loss of their energy, physical condition. decline of will to labor, sense of unease, and low spirits. $\circled2$ On concerning general fatigue, dropwort, sweet potato, and cabbage cultivator were in bad condition.

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Interchange of Dietary Culture between Korea and China (중한식문화(中韓食文化)의 교류(交流))

  • Lee, Sung-Woo
    • Journal of the Korean Society of Food Culture
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    • v.4 no.2
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    • pp.191-197
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    • 1989
  • Before Jin (秦) period, Oriental (Eastern) culture was established in Korea different from China. Bulgogi (babecued beef, 貊炙) and legume fermented soy were transmitted into China. Afterward, alcohol drink, rice cake and cookie, shic-hae (lactic acid fermented fish products), Kimchi (fermented vegetable) were introduced and modified for Korea. Buddhism was transmitted to Korea through China, but selective animal was used as food. Later period of Koryo Dynasty, meat-eating become common due to mongorian influence and distilled spirits was introduced by mongorian. During Chosun Dynasty, table setting of spoon and chopstick was established, due to Confucian influence, dog eating, raw fish and raw meat eating became popular and nutrition for elderly was developed, whereas tea culture declined. In recent period (under the Japanese rule) Chinese introduced chinese noodle, chinese cuisine, chinese pancake and sun-dried salt. many chinese cultivated chinese vegetables.

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Korean Alcohol Beverage from the Viewpoint of Food Culture (한국(韓國) 술의 음식문화적(飮食文化的) 고찰(考察))

  • Koh, Kyung-Hee
    • Journal of the Korean Society of Food Culture
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    • v.24 no.1
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    • pp.33-38
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    • 2009
  • Alcoholic beverages can be viewed as repositories of historical information reflecting agricultural environment, economic and scientific level, religion, literature and art of their country. Korean Alcoholic beverages are based largely on rice, which have been developed in the following order: Takju, Cheongju and distilled spirits, Soju. They are closely related with the development of agriculture and historical levels of science and technology, and thus can be seen as symbolizing economic and political changes as well as rises and declines throughout the culture's history. The present review assessed the past and present flows of Korean alcoholic beverage culture, which has had a significant influence on the mental world of Korean people, based on literature concerning the history of food in Korea. Another focus of the study was a discussion on the future transmission and refining of Korean alcoholic beverage culture, which is undeniably informed by the Korean people's unique imagination and cultural sense.

Analysis of Characteristics of the Abandoned Tumulus Site Located at the East Side of the Silla Era Hwang Bok Sa (皇福寺) Site (신라 황복사지(皇福寺址) 동편 폐고분지(廢古墳址)의 성격)

  • Jang, Hojin;Kang, Ryangji
    • Korean Journal of Heritage: History & Science
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    • v.53 no.1
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    • pp.88-105
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    • 2020
  • This study examined existing theories of the characteristics of the abandoned tumulus site located at the east side of the Silla era Hwang Bok Sa (皇福寺) site and attempted an archaeological approach based on the derived facts, combining both the results of this study and those of a recently conducted excavation survey. The results of this investigation exhibited the following outcomes. First, the excavation survey revealed that the huge rounded stones discovered on the surface of a rice paddy field located at the east side of the Silla era Hwang Bok Sa were all protecting stones, processed on the front side in the form of a bow, designating a royal tomb. Most of these protecting stones had deviated from their original positions due to subsequent farming practices and some had been re-cycled for construction purposes as fences or foundations for structures built in the Silla era. Considering the prevailing belief in the concept of reincarnation, the bone rank system, and royal authority in the Silla era at that time, it would seem likely that the royal tombs were not intentionally destroyed. Therefore, it is speculated that the stones in this royal tomb were abandoned during construction of the tomb of the King at that time and then naturally re-cycled as building components used in construction sites in later years. Second, this study comparatively analyzed the scale and quality of the supporting stones at the royal tomb site in Guhwang-dong. The analysis results verified that those supporting stones were the same stones from the royal tomb used as supporting stones for statues symbolizing the twelve earthly branch spirits that were restored at the site of the tower at the royal tomb. This confirmed that the statues of the twelve earthly branches spirits sitting at the Hwang Bok Sa site were the protecting stones from a different royal tomb. Accordingly, the conclusion that has been generally accepted to date-that the protecting stones of the statues of twelve earthly branches spirits sitting at Hwang Bok Sa site were probably moved from the royal tomb site in Guhwang-dong-must inevitably be modified. Third, based on the structure of the protecting stones and type of the royal tomb, it is speculated that the individual buried in the royal tomb at Guhwang-dong is one of the kings who followed King Heungdeok and similar times of the buried person of the tomb that was considered as King Gyeongdeok, and who was before the buried person of the tomb that was considered as Kim Yu-sin. In addition, when considering the historical art patterns on the supporting stones of the statues that symbolize the twelve earthly branches spirits, which were moved to the site of the tower at the royal tomb, it is reasonable to believe that the person buried at the royal tomb at Guhwang-dong is likely one of the Kings of the late Silla era of the 9th century.

A thought on Korea food culture and collectivity+ (한국인의 공동체의식과 식문화에 대한 소고(小考)+)

  • Oh, Se-Young;Lee, Hun
    • Journal of the Korean Society of Food Culture
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    • v.19 no.5
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    • pp.556-565
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    • 2004
  • This study examined dietary culture in Korea regarding collectivism through literature review. Based on the evidence from the origin of lineage and traditional customs, the Koreans' traditional collectivity appeared to have been grounded upon the northen nomadic culture emphasizing sentimental collectivity and harmonized with the characteristics of southern agrarian society related to mutual support and sociability. The inseparable relationship between collectivity and food was well revealed in the occasions such as rice-planting, kimchi and jang makings in which pooled labor was common as well as the gathering of mutual aid association. In these occasions, foods were offered and shared among members. Food sharing was a main activity and almost play a central role regarding the promotion of friendly relations among each other. In sacrificial memorials, food sharing was extended not only to the live persons but also to the passing spirits. Collectivity was also disclosed in the eating or table manners of Koreans. Koreans quite literally share food at every meal since the side dishes placed centrally on the table. The taste of Korean foods is completed inside the mouth by mixing foods with various combination, which let people create their own choice of taste. Therefore, the collectivity manners at the table appeared to be harmonized with individual freedom of creating his/her own taste of foods. The collectivity is still a very important concept in modem Korean dietary culture, as reflected by an increase of restaurants sewed shared dishes.

A Bibliographical Study of Dock(Korean rice cake) (떡류(類)의 문헌적(文獻的) 고찰(考察) -(1670년${\sim}1943$년의 우리말 조리서를 중심으로)-)

  • Mang, Hae-Yull;Lee, Hyo-Gee
    • Journal of the Korean Society of Food Culture
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    • v.3 no.2
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    • pp.153-162
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    • 1988
  • $D{\acute{o}}ck$ (Korean rice cake) is a peculiar food of Korea made of grain. By means of cooking from, it is defined as 'Pulvberzed food of grain' $D{\acute{o}}ck$ was one of the daily food, but development of boild rice had narrowed it's use to the food of festive days and ceremonies. $D{\acute{o}}ck$ is used as a main food of all Kinds of ceremonies from one's birth to death, such as the Three seven day(a baby's twenty-first day of life), one hunderdth day, birthday, wedding, both brithday, funeral and sacrifical rites, vocational ceremonies, such as a sacrifice to spirits and a srevics for a big catch of fish. It is also used as a present and seasonal food. A large variety of $D{\acute{o}}ck$ is available and its recipe is scientific and reasonable. In this treatise, the Kinds of $D{\acute{o}}ck$ and the frequency of them, the material, the recipe, the measuring unit of material, cooking kitchen utensils and the cooking terms are studied from the books published in Korea from 1670 to 1943. 1. $D{\acute{o}}ck$ was classified as Tcbin $D{\acute{o}}ck$(steamed), Chin $D{\acute{o}}ck$(strikn), Chijin $D{\acute{o}}ck$(fried) and Salmun $D{\acute{o}}ck$(boiled), according to its way of cooking. 2. There were 122 Kinds of $D{\acute{o}}ck$, 57 were Tchin $D{\acute{o}}ck$, 35 Chin $D{\acute{o}}ck$, 20 Chijin $D{\acute{o}}ck$, and 10 Salmun $D{\acute{o}}ck$. 3. There were 34 Kinds of measuring units. Of them, 13 for volume, 4 for weight, 9 for quantity, 4 for length and 4 for the rest. 4. There were 55 Kinds of cooking Kitchen utensils but now many of them are not used because of mechanization or automation of tools of living. 5. There were 143 Kinds of cooking terms. Of them 49 for the preparing process, 25 for the mixing process, 27 for well-forming process 10 for process of getting ready to cook, 14 for heating process, 10 for cutting process, 5 for dishin process and 3 for process of soaking in sugar or honey.

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The Bibliographical Study on Development of Yackwa (약과(藥果) 문화(文化)의 변천에 관(關)한 문헌적(文獻的) 고찰(考察))

  • Cho, Shin-Ho;Lee, Hyo-Gee
    • Journal of the Korean Society of Food Culture
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    • v.2 no.1
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    • pp.33-43
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    • 1987
  • The cooking processes of Yackwa writen in 27 Korean books were reviewed. The changes of the names, shapes, materials and methods of dough, and the methods of frying, the materials and methods of soaking, garnishes were reviewed based on the historical literatures. 1. The changes of names of Yackwa were Yackwa, Kwajul, Chokwa and the shapes were bird, animal, round or cubic. The diameter was about 3.5cm, and thickness was from 0.5cm to 1.5cm. 2. The major ingredients of Yackwa were flour, honey, sesame oil and alcohol beverages. Sometimes, soybean powder and rice powder were used instead of flour, and chochung, sugar water, sugar syrup were used instead of honey. Sesame oil was usually used but salad oil were used occasionally. Usually pure liquor, distilled spirits, rice wine, cloudy and coarse rice wine, whisky were used as alcoholic ingredient and water was used at boiling state. Sesame and sesame salt, ginger and ginger juice, pepper powder, pine nuts powder, salt were used as minor ingredients. 3. Though the flour was kneaded extensively or gently, the latter was peculier since 1940. 4. The dough was fried in oil at $120{\sim}160^{\circ}C$ for $5{\sim}15$ minutes. at that time, The shape will be broken if temperature of oil is too low and too harden if temperature is too high. 5. Fried dough was soaked in honey before 1940, but thereafter other sweeteners, such as chochung, syrup were also used. Ginger juice, dried ginger, citron juice were used for flavor. 6. For enhancing the flavor and softening excess oil was removed from the fried Yackwa, and then it was soaked in honey. 7. The garnishes of Yackwa were pine nuts powder, cinnamon powder, sugar, etc.

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Process of change and cause of the perform a play on the stage of the Duhak nongak(農樂) in Jecheon (제천시 두학동 상풍마을 농악(農樂)의 변천 과정과 연희화(演戱化))

  • Choi, Ja-Un
    • (The) Research of the performance art and culture
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    • no.32
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    • pp.371-397
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    • 2016
  • The function of the Duhak nongak(農樂) in Jecheon consist of Ceremony, Labor, and Entertainment. Before the commemorative rites for village god village people beat a small gong. This is a evidence of the drive away evil spirits in New Year's Eve of the lunar year. Before harden house site village peoples beat musical instrument noisily. In order to press hard the god of the earth they play musical instrument. Musical instrument not a simple musical instrument, but a purify and wish tool. When weeding a rice paddy Durae organized in Sangpung village. Durae are less effective than communal sharing of labor in weeding effect. Nonetheless, Nongak carried out core function in Durae. In order to participate Nonngak concours, peoples made a Pangut. From independence to 1970s people combine traditional nongak and Pangut. Since then village people played Pangut. From 1990s Pangut was played by Duhak Nonngak Preservation Association. Through the participation Nonngak concours, Duhak nongak was regrouped. Finally this nongak prepared Taeguk-jin, Snail-jin, Cross-jin, Sabang-jin, Sanggyeonrae Bans anggyeonrae-jin, Palbang-jin, Rope making and individual play. Duhak Nonngak promptly met the needs of the times. So, they could play Pangut. The feature of the Duhak Nonngak is that active cognition, highly skilled musician a patron and scouting a competent leader.

Establishment of Buddhist Monks' Pungmul in the Late Joseon Dynasty and Its Meanings (조선 후기 절걸립패 풍물의 성립과 그 풍물사적 의의)

  • Son, Tae-do
    • Korean Journal of Heritage: History & Science
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    • v.50 no.1
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    • pp.78-117
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    • 2017
  • Buddhism, which was subject to repression all over the early Joseon Dynasty, received a certain recognition from the state, because Buddhist monks had participated in the war of the Japanese invasion in 1592. On the other hand, however, one of the results was the destruction of many temples. In the late Joseon Dynasty, the Buddhist monks themselves acted as players of Pungmul(people's percussive band music) for the rebuilding of Buddhist temples. These so-called "the Buddhist monks' Pungmul" is the imitation of former clowns' Pungmul and farmers' one that sometimes request money or rice at houses of villages. In the late Joseon Dynasty, the activities of the Buddhist monks' Pungmul were held all over the country. Today, there are "Bitnae Nongak(farmers'percussive band music)" in Kyeongsangbuk-do, "Beokku-noli(the drum play) in the areas of Yeosu and Gangjin in Jeollanam-do, the song of the Buddhist monks' Pungmul for the people's house spirits in the Gyeonggi-do, Gangwon-do and Chungcheong-do, and Namsadang-pae(the nomadic entertaining groups composed of only men), as clear pictures of it. In these things related to Nongak or Nongak relevant affairs, the shapes of the Buddhist monks' Pungmul in the late Joseon Dynasty remain clear. On the other hand, today the Namsadang-pae, which was formed as a result of Buddhist monks' Pungmul in the late Joseon Dynasty, was left only in the Chungcheong-do and Gyeonggi-do, because the temple construction in the Gyeonggi-do was made especially many in the late Joseon Dynasty. During the late Joseon Dynasty, the Buddhist monks' Pungmul, which had long-lived and had taken place throughout the nation, had a great impact on Pungmul. There are the Buddhist elements, such as Gokkal(the Buddhist monk's peaked hat), paper flowers, the color band, the small drum, and Bara(small cymbals) are often found in the Pungmul of Korea. In the late period of the Joseon Dynasty, it is obviously important place in the Pungmul history of Korea. Research and studies on this subject should be made more in the future.