• 한국식생활문화학회지
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• 제7권3호
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• pp.237-244
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• 1992

1943년 이전의 문헌을 통하여 우리나라 쇠고기 ${\ulcorner}$포(脯)${\lrcorner}$의 종류와 조리법, 조리법의 변천에 대하여 고찰하였다. 쇠고기포는 조리법의 빈도 면에서 42회(12.2%)로 1위이고, 연대적으로도 가장 오래된 조리법이다. 옛 문헌에 기록된 쇠고기포의 종류는 산포(散脯), 편포(片脯), 약포(藥脯), 장포(醬脯) 등이 있었다. 조리법과 모양에 따라 세분하면 9종류로 산포, 편포에는 다식모양, 네모진 모양, 대추모양의 작은 모양의 편포와 참기(塹機)모양, 반원주(半圓株)모양의 큰 덩어리 모양의 편포가 있고 약포에는 다져서 만든 약포와 얇게 저며서 만든 약포, 장포 등이 있다. 기록된 빈도면에서는 편포가 가장 많고 다음이 약포이며 산포, 장포의 순이다. 16세기 후반 처음에는 "고기 말리고 오래 두는 법"으로 기록되었으나 18C말부터는 포(脯)로 표현되어 일관성있게 19세기까지 포(脯)로 기록되어 있다. 17-18세기의 기록된 조리법이 거의 19세기까지 큰 변화 없이 같은 내용으로 이어지고는 있으나 더러는 만드는 과정에서 시간과 정성이 많이 드는 옛 것은 사라지고, 현대로 오면서 간편화되고 있다. 쇠고기포에 사용한 주재료는 모두 힘줄과 기름기를 없이한 쇠고기이고 부재료로 꿩을 19C중엽까지 4 문헌에서만 이용하였다. 양념은 19종이며 그 중 많이 이용된 것은 소금, 참기름, 후추, 간장의 순이고, 보통 육류에 사용하는 갖은 양념(간장, 후추, 참기름, 설탕, 깨소금, 파, 마늘)중에서 가장 적게 쓰인 것은 마늘이다. 고명은 3종이며 주로 잣가루를 이용하였고, 찍어 먹는 양념장은 진장과 초장이었다.

• 한국식품조리과학회지
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• 제23권5호
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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.

• 한국식품조리과학회지
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• 제6권4호통권13호
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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.

• 대한가정학회지
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• 제37권1호
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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.