• 한국식품조리과학회지
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• 제23권2호통권98호
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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.

• 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.

• 가정과삶의질연구
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• 제19권6호
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• pp.241-263
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• 2001

The objectives of this study were empirically to test the reformative model for Korean sacrificial rite and to investigate the effects of demographic variables. the survey was conducted by means of questionnaire with 600 persons located in Seoul. Major findings were as follows ; 1, Sacrificial day ; was displayed (1) dead day (2) holiday in back and forth of dead day 2. Sacrificial time ; was showed (1) 8-9 h. p.m (2) 6-7 h. p.m 3. Sacrificial extent ; was displayed (1) grandparents and parents (2) only parents 4. Participative extent ; was showed (1) Cousin (2) only sons and daughters 5. Sacrificial procedure ; was displayed twice deep bow and 1 minute\`s silent prayer. 6. New year's and Chusok's rite ; was showed (1) simple foods (2) joint leisure time 7. Sacrificial table ; was displayed (1) boiled rice . water . gustoish articles. (2) omission of food table 8. rite\`s socialization ; was showed (1) delivery and marketing sale\`s food (2) special sacrificial restaurant. 9. Womens'and mens'difference ; women were active 7ut men were passive 10. Age's difference ; excepting 30-40, the all generations were more reformative. 11. Number of brothers ; small number of brothers were more reformative than a many number. 12. Sacrificial manager or not , managers were conservative than persons were not managers.

• 한국식생활문화학회지
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• 제13권4호
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• pp.241-260
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• 1998

1. Both the festival held in Confucian temple to honor Confucius or a religious ceremony in Korean traditional lecture-hall are the sacrificial rituals which is the mark of the respect for prescholars and these rituals has been followed the rules written in the book,'Yaegi' 2. For the Food formal display for the festival in Confusian temple of Chinese Gukjagam, Pebak(clothes), Mohyul(hair and blood), and the ritual food dishes, such as Byun 10, Doo 10, Gang 3 (Deung 1, Hyung 2), Bo 2, Cue 2, Jo 3 (Taeraeu as beef dish 1, Soraeu as sheep and pork dishes 2), Joo(alcohol) 3 were displayed, while in Juhyunhak, Byun 8, Doo 8 were displayed. In Taesangji edited around in 1873 in Korea, for the Confucian shrine Pebak, Mohyul, Byun 10, Doo 10, Deung 3, Hyung 3, Bo 2, Cue 2, Jo 6 (raw 3, cooked 3), Joo 3 were displayed. In pedantry Confucian temple, Pebak, Byun 8, Doo 8, Bo 2, Cue 2, Jo 2 (raw sheep and pork), Joo 3 were displayed while Mohyul was omitted, which this type of display was almost identical through the nationwide survery for the Confucian food display. Some of the Confucian food display, most of the display for Bo and Cue have been changed to Bo 1 and Cue 1, and one fifth of the Confucian display for Byun and Doo also has been changed in the numbers and food varieties. 3. In most of the sacrificial ritual food display in the Korean traditional lecture-hall, Pebak (some not applicable), Byun 4, Doo 4, Bo 1, Cue 1, Jo 1 (raw), Joo 1 were displayed. In these days, the number of the Confucian temple where the sacrificial rituals is not held, has been increased. 4. For the names of food for the Byun and Doo dishes, mostly the old names are used, however, minor changes in materials and cooking method have been found.

• 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.

• 동아시아식생활학회지
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• 제25권5호
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• pp.739-751
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• 2015

최근 6차 산업이 부각되면서 종가문화에 대한 연구가 진행되고, 종가의 권위를 상징하는 불천위제례에 대한 연구가 보고되고 있다. 불천위를 모시는 종가는 안동지역을 중심으로 봉화, 영주, 예천, 상주, 영덕, 영양 등 주로 경북 북부지역에 집중되어 있는데, 경상북도 상주에서도 불천위를 모시는 종가가 14위나 되어 이들 종가를 대상으로 불천위 진설도와 제수 실태를 현장 조사하였다. 조사기간은 2014년에서 2015년 동안 진행되었고, 소재 노수신, 월간 이석, 우복 정경세, 조당 이목수의 불천위 제례를 조사하였다. 조사내용은 불천위 제수의 진설과 제수 품목, 조리법에 국한하였고, 심층인터뷰와 더불어 문헌을 비교 검토하였다. 1. 진설의 열은 월간이 4열이고, 다른 종가에서는 5열로 진설하였다. 열에 따른 진설 품목은 5열이 실과류, 4열이 나물류, 3열이 탕류, 2열이 적, 편류 1열이 메, 갱, 면으로 구성되었다, 진설품목은 메, 갱, 면, 장, 포, 침재, 대추, 밤, 배, 감, 사과, 호두, 고사리, 도라지, 조기, 편, 쌈은 공통적이나, 적, 탕, 전, 나물류는 종가별로 차이가 있었다. 특히 탕은 우복종가가 7탕으로 가장 많고, 소재와 입재종가는 5탕, 월간은 3탕을 진설하였다. 2. 적은 월간종가가 계적, 어적, 육적을 쌓아 올려 하나의 제기에 담아 도적으로 진설하였고, 우복종가는 계적, 어적, 육적을 각각의 제기에 담아 진설하였다. 그리고 소재종가와 입재종가는 계적을 별도로 진설하고, 육적과 어적은 하나의 틀에 담아 도적으로 진설하였고, 어적을 별도로 진설하여 이중으로 진설하였다. 포는 대구포가 주로 사용되었는데, 진설의 위치가 월간종가에서는 우포(右脯)로 진설되고, 다른 종가에서는 좌포(左脯)로 진설하였다. 3. 제수품으로 생고기 사용 여부는 우복종가에서 생고등어, 입재종가에서 생조기, 소재종가에서 육회를 사용하는 정도였다. 즉, 돼지고기, 소고기, 닭고기, 조기와 같은 육어고기는 대부분 익혀 사용하였다. 그 외 대부분 제수는 무침이나 데치는 조리법을 많이 사용하였다. 갱은 미역국이 2종가, 탕국이 2종가였는데, 탕국은 탕의 식재를 삶고 남은 육수를 활용한 것이다. 특히 월간종가는 미역탕국을 갱으로 사용하였다. 4. 제수품목 중 종가에서 주문하는 음식은 유과, 약과, 본편(시루떡, 찰떡, 증편, 경단), 술이고 나머지 대부분의 제수는 당일 종가에서 준비하는 것으로 조사되었다. 불천위 제례의 음식문화는 의례적 요소가 강하다. 이러한 식문화는 종가의 권위를 상징하고, 대외적으로 표명하고자 했던 조선중기에 비교적 정착되었다. 하지만 조선후기 일제 강점기와 전쟁, 산업화 등 역사적 격동기를 함께 하면서 종가의 불천위 제례 문화가 많은 변화를 거듭하였다. 문화는 그 자체만으로 한 시대를 파악하는데 의미가 있다. 종가의 통과의례 중 핵심적 문화행위인 제례, 그 중에서도 종가의 존재와 정체성에 직결되는 불천위 제례에 대한 현장조사와 그에 대한 고증연구는 우리 문화의 정체성을 이해하는데 의미가 있다고 할 것이다.

• 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.