• Journal of the Korean Society of Food Culture
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• v.7 no.3
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• pp.237-244
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• 1992

A total of 9 different names of dried beef were found in the literatures. They were classified in to 4 groups according to their processing method and shape: San pc(about 1cm thick beef salted and dried), Pyun po(ground beef with the seasoning, make small size or large size, dried), Yak po(thin beef or ground beef in the seasoning, dried), Jang po(thin beef in the seasoning, dried until half, again in the seasoning, dried). Most of the po was prepared with beef but phesant was also used for preparation Po in salt, seasame oil, black powder and soy sauce amomg the 19 kinds of seasoning, and chopped pinenut among 3 kinds of decorating were commonly used.

• Korean journal of food and cookery science
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• v.23 no.5
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• pp.703-719
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• 2007

The purpose of this study were to analyze the consumption patterns of animal foods during the sixteenth century through Shamirok. There were eleven animal foods : beef, pork, chicken, pheasant, deer, roe, lamb, bear, fox, sparrow, and horse. The most frequently consumed were in the order of pheasant, doe, and chicken. There were 44 fish consumed, including flatfish, hairtail, mackerel, flounder, kumlin fish, bass, null fish, codfish, and red snapper, as well as four mollusks and six shellfish. Eggs and fish egg were also consumed. These foods were cooked as Tang(湯), Gui(灸), Po(脯), Hoe(膾), and Sookyook(熟肉), or processed after being dried or salted. The animal foods were mostly consumed as Po and Tang in daily eating and for formal dishes. Fish were mostly consumed as Jockgal or Shikhae. The foods were primarily acquired by donation from local officials or relatives ; secondly by independent poultry farming, fishing, or hunting, along with the production of grain and thirdly through barter with rice and textiles. Food were sometimes traded for profit, but such acts of trading while living ; as wartime refugees was a meager means for living.

• Korean journal of food and cookery science
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• v.6 no.4 s.13
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• pp.85-97
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• 1990

This study is carried out to understand and analyze the cooking and processing methods presented in the CHE MIN YO SUL-Chinese books of husbandary-written in sixth century that composed of two part (agricultural production and product-utilization). Especially Ouja, Po, Suk, Keng, Hak, Jeung and Bu written in part II which studied this time. There are Eight kinds of Ouja, seven kinds of Po and Suk, Twentynine kinds of Keng and Hak, Sixteen kinds of Jeung and Bu. Ouja is something like Korean Kajamisikhae which cooked with fresh fish, dried fish, pork, rice and then seasoned. Po is a dried slice beef, poultry and fish with seasoned, Suk is a dried in original shape with seasoned. These are something like Korean dried beg, dried fish and Amchipo. Keng is a clear soup and Hak is a boiled muddy soup with cereal. Jeung is a steamed beef, poultry, fish in the earthenware steamer and Bu is a roasted in the copper pan.

• 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.