• Korean journal of food and cookery science
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• v.23 no.1 s.97
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• pp.140-149
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• 2007

This study investigated the thoughts of undergraduate students in Seoul about the birth rites and wedding ceremony and their foods. Among 524 students who were surveyed, 299 students answered that the meaning of the first birthday rites was for special memory, followed by the child's future and family's harmonies. 248 desired birth rites to remain unchanged and 150 desired extravagance and waste to be reduced. Regarding wedding ceremony, 328 answered that changes are necessary in wedding ceremony gifts. Next, process in wedding ceremony and bridegroom's gift box should be changed, Most of the students didn't know clearly the foods of the one hundredth birthday and the first birthday; nevertheless they considered the birth rites to be necessary. Regarding wedding ceremony, half of the students knew the process and half didn't. Two hundred students answered they knew ordinarily about the foods of wedding ceremony. There were no significant differences in hometown about foods of wedding ceremony. In parent's religions, there were no differences about gifts & foods offered by the bride. The Buddhist students knew well about the birth rites' foods and considered birth rites to be necessary. The correlation of parents' work and student's major and passage rites showed that professional parents knew well about birth rites' foods but religious believers didn't know well. Students majoring in natural science were not concerned with birth rites and thought that they were unnecessary and they didn't know about wedding ceremony process and foods. Knowledge about birth rites increased with increasing number of siblings. Large families were interested in birth rites and knew well about the wedding process, wedding ceremony foods and gift & foods offered by the bride.

• Korean journal of food and cookery science
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• v.23 no.2 s.98
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• pp.235-244
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• 2007

This study was performed to investigate Seoul undergraduate students' thoughts on funeral rites and sacrificial rituals as well as ritual foods. A total of 542 students offered answers that the importance of sacrificial rituals was connected to filial piety for the ancestor, the customs descended from the past, and the belief that descendents received fortunes. The students didn't know the funeral rites process, but acknowledged they needed to know funeral rites, and would perform their parents' sacrificial rituals. We also found that students whose hometowns were Gangwondo and Jejudo were familiar with sacrificial rituals foods as well as their preparation and cooking. Also, the older the students, the better they knew the funeral rites process, sacrificial rituals and ritual foods. There were great differences in sacrificial rituals according to parent and student religions. Buddhists knew the most about funeral rites and sacrificial rituals, followed by Roman Catholics and agnostics. Protestant Christians were not interested in sacrificial rituals. The funeral rites process and the handing down of sacrificial ritual foods had significant differences based on sibling number. The more brothers and sisters in a family, the more committed they were to performing their parents' sacrificial rituals and the higher their interest in sacrificial ritual foods.

• Journal of the East Asian Society of Dietary Life
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• v.6 no.3
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• pp.411-423
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• 1996

The purpose of this study is to provide the basic data for Dietary Lifary Life and Culture. The frequency and percentage, x2-test and one-way ANOVA and scheffe-test for post-hoc analysis is used to evaluate our purpose by running SPSS/PC+ program. The major results are as follows: Most of the Traditional rites, Custome, and Foods are still remain as day used to be. But a few of those are changing now. That is, in the case of The Traditional Rites, peoples are not frequently participated in [The calebration of one's coming of age(2.4 out of 5.0] Regarding to the custom of Traditional Rites, most of that are the same situation with The Traditional Rites expect which have traditional supersition factor. The significant family environmental variables on satisfaction at using of professional agency bussiness for the Traditional Rites Foods are [the housewife's age(p<01], [the housewife's education(p<01] But the degree of the people's satisfaction at that is below average.

• The Korean Journal of Food And Nutrition
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• v.21 no.4
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• pp.545-552
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• 2008

This study is attempt to develop for Korean traditional food data integration system with food database. We are collected all kinds of traditional Korean foods, and referred to document and classified according to food types and cooking methods. Also we are classified 6 types of traditional Korean foods as follows: traditional common, royal, local, festival, rites, and Buddhist temple foods, And we integrate all of that databases for using a specialist or not. We researched for Korean traditional food by cooking type and planed organization for the standardized code and construction for database of Korean traditional foods. It was combined all of them, constructed for Korean traditional food data integration system. Korean traditional foods are classified with 10 provinces local foods, 18 festival foods by seasonal divisions reflecting traditional Korean holidays; and 9 classes rites foods. Korean traditional food using a traditional Korean food classification system was investigated a total of 7,289 kinds foods according to food types. those were 2,585 kinds traditional common foods, 142 kinds of royal foods, 2,137 kinds of local foods, 515 kinds of festival foods, 403 kinds of rites foods, and 1,507 kinds of Buddhist temple foods. And Korean traditional foods included 980 kinds of main dishes, 4,456 kinds of side dishes, 873 kinds of tteok lyou, 515 kinds of hangwa lyou and 465 kinds of emchong lyou. It is therefore recommended that knowledge of traditional Korean foods be preserving and develop their excellence and to further studies.

• Journal of the East Asian Society of Dietary Life
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• v.11 no.3
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• pp.169-178
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• 2001

This paper is intended to survey the literature about Shamanistic and Buddhistic memorial services and to examine the food culture manifested in them. In Shamanistic rituals, fish and meat were not prohibited except in special cases whereas Buddhism Prohibited fish and meat. For Shamanistic rituals, rice cake, cooked rice, liquor and the walleye pollack were commonly used. Besides there were such important offerings as a boiled pork head, chestnuts, jujube and persimmons (dried persimmons) . For Buddhistic memorial services, such foods as cooked rice, soup, cooked pot-herbs, saute, rice cake, confectionary (or candies), chestnuts and jujubes, were dedicated such offerings as cooked rice, rice cake, cooked pot-herbs and fruits were commonly used for both Shamanistic and Buddhistic memorial rites. Particular fruits were not prohibited in either case. Buddhistic rites in particular offered such foreign fruits as pineapples, kiwi and oranges, which showed that the foods of Buddhistic memorial services reflected the popular foods of the day more than those of Shamanistic ones. Water (Jung-hwa-su) brought from the well at daybreak for Buddistic memorial rites came from Shamanism, where as oil-and-honey pastry (Yu-gwa) used for Shamanistic rites came from Buddhism, which showed that the offerings of Buddhistic memorial services and Shamanistic ones were influenced by each other.

• Journal of the Korean Home Economics Association
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• v.37 no.1
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• pp.133-143
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• 1999

Originally, ancestral rites is a ceremony to pay filial piety to ancestors continuously even though they died, and this is a startingpoint based on the thought of paying respect to ancestors and 'root consciousness' which Korean people have. In the earliest days, Korean people worshipped nature and the sacrificial rituals were performed mainly for the fods of the skies and the earth. After the end-Koryeo Era introduced [Juja-Garye]ancestrial rites of forefather in home generalized. By the way, the foods for ancestrial rites on the original literature centering the [Sa-Rye-Pyon-Ram]are as follows: raw meat(saeng: 牲), rice and broth(ban, gaeng: 飯羹), fruits(果), slice meats(po: 脯), salted dry fish(jaban(佐飯), rice punch(sikhye: 食醯), soup(tang: 湯), fish and meat, roasts beef (jeok: 炙), roast vegetable(sookchae: 熟菜), rice cake(pyon: 餠), noodles(麵), soy(醬), Kimchi(沈菜), drink(酒), green tea(cha: 茶) etc. Today, ancestral rites, basically with this conception, has a function to bind the family and relatives as one. But as double income family are increasing, most housewives have heavy burden mentally and financially to prepare the food for the ancestral. The foods for ancestral rites can be said a way to express the internal true heart, and a basic medium to practice the filial piety. Many documents let us know that a few days before the ancestral rites, we should prepare the food for it with careful and pious attitude. And, they stress that our sincere attitude in preparing food is important rather than its quantity. In this industrial society, we have lots of difficulty preparing and observing the same service as it in the traditional socity. But I think that housewives can be freed from the burden they have to some degree when they realize what the true meaning of ancestral rites is and that the food for it plays a role an external expression.

• The Korean Journal of Food And Nutrition
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• v.21 no.3
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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.

• Journal of the Korean Society of Food Culture
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• v.25 no.4
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• pp.416-427
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• 2010

In this study, we attempted to elucidate the cultural characteristics of Korean food based on a traditional understanding on the Korean novel. To achieve this, food characteristics related to 'rites of passage' were analyzed in the representative Korean literary work "Hon-bool", which describes the life of a first-son's wife every three generations in the going to ruin but historic 'Lee's family of Maean district' family and the life of the common 'Geomeong-gul' people who lived with farming on the Lee's land at Namwon of Junbook province in the 1930~1940s, during the Japanese Colonial rule. Every nation possesses rites of passage at important points in life, such as at birth, age of majority, wedding and death. Korean culture, in particular, has several memorial rites relating to birth, death and passage into the afterlife in which special foods are prepared. In this manner, ceremonial foods represent the Korean peoples' traditional vision of the universe and life. The book "Hon-bool" describes these traditions. Especially, the book describes the table-settings related to the main character's childbirth, first birthday, wedding and death. Therefore "Hon-bool" represents a living history of Korean traditional food and the work of storytelling through the traditional understanding is expected that perform an important role in making of cultural contents of Korean foods.

• Journal of Families and Better Life
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• v.15 no.2
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• pp.59-70
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• 1997

As the ancestral rites is one of ritural ceremony in our country it's tradition have performed to-day. The purpose of this research of this research is to study both filial piety as a thought of worshipping ancestors and the traditional ancestral ceremony through examinition of 「kyung-mong-yokyul」provide the basic materials for the practice of the filial piety and contribute to the morals of life and the culture of home life in nodern society. Also through it's litereture it is to research the forms of ancestral ceremony (time place, memorial dress, foods, etc) in the traditional society and the responsibility of acting ancestral rites at home life. According to 「kyung-mong-yokyul」on ancestral rites it stressed on the true heart rather than unrational materialistic courtesy. And the ancestral rites in the family system of traditional socity was the most important things in among practices at home especially the host(the eldest son and the eldest daughter in family) who hol this ceremony played a important roles.

• Journal of the Korean Society of Food Culture
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• v.1 no.1
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• pp.7-29
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• 1986

The food used in the royal palace of Chosun dynasty(朝鮮王朝) are viewed from various aspects of the dishes for ordinary meal, royal banquet, reception for the foreign representatives, wedding feast, and ancestral rites. Unfortunately most of knowledge on the food used in the royal palace is not accurate as it had been delivered orally and includes only that of the late Chosun dynasty era. Accordingly more accurate knowledge on its historical change could be illustrated by the ancient literature, including uigue(full account, 儀軌), dungrok(memorandum, 膳錄) or balgi(list, 件記). Though it is different from the preparation of King´s dinner table in kitchen, the uigue on ordinary meal, while King Jungcho(正祖) and his troupe visited the Hwasung(華城) has been handed down as the literature on the ordinary meal of the royal palace. Twenty seven kinds of uigue and dungrok on royal banquet for a celebration, from the 45th year of Sook Jong(肅宗, 1715) to the 6th year of Kwang Moo(光武, 1902), remain & reveal the change of features on dishes and food materials for royal banquet. Twenty kinds of uigue and dungrok on foods for reception of Chinese representatives, from the first year of Kwang Hae Koon(光海君, 1609) to the 21st year of Injo(仁祖, 1643), remain and antedate those on foods for royal banquet approximately 100 years. These have been precious materials for historical view on foods used in the royal palace. Twenty kinds of dungrok and uigue of karaedogam(嘉禮都監), in which dishes, food materials, and table setting diagram for dongrae feast (同牢宴) were put on record, remain as the litherature of wedding feast. Wangchosilrok(dynastic record, 王朝實錄) and numerous kinds of uigue have been helpful for study on foods used in ancestral rites. Detailed kinds and cooking procedures of foods for ancestral rites were clearly explained in Taesangji(太常志). A full view on foods used in the royal palace will be reproduced only through analytic study of these ancient litheratures.