• 한국식품영양과학회지
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• 제44권5호
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• pp.716-724
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• 2015

본 연구에서는 한국 차례 및 제사에 이용되는 식단의 엽산 함량을 분석하기 위하여 trienzyme 추출과 Lactobacillus casei를 이용한 microplate assay법을 검증하고, 이를 적용하여 분석하는 동안 분석 품질관리를 수행하여 분석 결과의 신뢰도를 확보하였다. 인증표준물질을 이용한 정확성 검증으로 분석값이 인증값의 상대표준 오차 범위 안에 포함되는 값을 얻었으며 식품군을 대표하는 시료를 선정하여 엽산 표준용액을 첨가한 시료와 첨가하지 않은 시료를 함께 분석하여 엽산 회수율을 측정 시 96.0~106.2%를 얻어 정확성이 높은 분석법임을 확인하였다. Repeatability와 reproducibility로 측정한 미생물학적 분석법의 정밀성 모두 5% 미만의 값을 얻어 정밀성이 우수함을 확인하였다. 제사 음식 중의 엽산 함량은 국 및 탕류($4.62{\sim}18.84{\mu}g/100g$)에서는 토란국이 가장 높은 함량을 나타내었으며, 나물류($6.13{\sim}48.40{\mu}g/100g$)에서는 미나리나물, 적 및 전류($5.49{\sim}49.50{\mu}g/100g$)는 홍합산적, 찜류($10.34{\sim}38.88{\mu}g/100g$)에서는 도미찜, 후식류($3.33{\sim}49.55{\mu}g/100g$)에서는 송화다식이 엽산 함량이 가장 높은 것으로 나타났다. 이러한 한국 의례 음식의 섭취는 1회 100g 섭취 시 성인 일일 권장 섭취량의 0.8~12.4%의 수준까지 엽산을 섭취할 수 있으며, 한상차림으로 섭취 시 평균 약 28.1%의 엽산을 섭취할 수 있는 것으로 보인다. 본 연구가 진행된 약 10개월 동안 분석 품질관리를 수행하였으며 품질관리도표(quality control chart)의 관리를 통하여 본 연구에서 진행된 모든 분석이 관리 하에 진행되었음을 확인할 수 있었으며 이는 본 논문에서 보고하는 총 59종의 한국 차례 및 제사 음식의 엽산 함량이 신뢰도 높게 분석되어 국가 엽산 함량 데이터로 활용될 수 있을 것으로 사료된다.

• 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.