• 한국식생활문화학회지
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• 제30권5호
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• pp.502-544
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• 2015

This study researched a document regarding 'Pyeon (tteok)' on 25 Jong-ga ancestral ritual foods through "Jong-ga Ancestral ritual formalities and food", published during 2003~2008 by the National Research Institute of Cultural Heritage of Cultural Heritage Administration. A after about 10 years, the transmission process of the setting and recipe was compared and analyzed in 2015 by directly visiting 4 Jong-ga. This research classified regions into 7 Gyeonggi, 4 Chungcheong, 2 Honam, and 12 Yeongnam, and classified hakpa, Gyeonggi, Chungcheong, Honam region into 13 Gihohakpa, Yeongnam region into 12 Yeongnamhakpa. The important analysis standard of Jong-ga ancestral ritual food was the region and hakpa, which appeared to considerably influence 'Pyeon' setting style, which represents and symbolizes family and recipe. Gihohakpa Jong-ga, which is an academic tradition that pursues practical interests, seems to highly regard practicality to adapt to changes along with the period. On the contrary, Yeongnamhakpa Jong-ga, which highly regards self-sufficiency living base and moral justification, seems to be highly conservative. Increase in Jong-ga, which utilizes mill, is the result of adaptation to the period environment such as Jongbu aging and lack of labor, etc.

• 한국식생활문화학회지
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• 제31권4호
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• pp.286-299
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• 2016

This study analyzed trends and contents of ancestral ritual foods of Korean traditional Jong-ga as a domestic thesis. In searching the keywords related to ancestral ritual foods using a thesis search site, a total of 15 theses in seven journals were selected for analysis. Three theses from 1996 to 1999, six theses from 2005 to 2008, and another six theses from 2012 to 2016 were announced. In measuring frequency by dividing case families analyzed in the thesis into region, there were 83 families, including seven families from Gyeonggi (8.4%), seven families from Chungcheong (8.4%), two families from Honam (2.4%), and 67 families from Yeongnam (80.8%). Fifty-four families out of 67 families from Yeongnam were located in Andong-si, occupying 65.1% of the 83 families. The family showing the highest frequency was 'Seoae Jong-ga' (12 times). The family clan with the highest frequency was eight families of the 'Jinseong Lee clan' In the future, it would be necessary to understand the research flow through analysis of research trends in ancestral ritual foods of Jong-ga as well as interdisciplinary research and methodological diversification of studies on ancestral ritual foods of Jong-ga.

• 한국식생활문화학회지
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• 제27권6호
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• pp.598-606
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• 2012

The aim of this study was to comparatively analyze the differences in Jinseol (ritual table-setting) and Jesu (ritual food) from the cultural perspective of ancestral ritual formalities regarding Bulcheonwijerye of Admiral Yi Sun-Sin, which is being held in Asan-hyeonchungsa shrine, Tongyeong-changnyangmyo and Namhae-chungyeolsa. The results are summarized as follows. A total of 32 types of Jemul (ritual food) in 6 rows in Asan-hyeonchungsa shrine, a total of 30 types of jemul in 6 rows in Tongyeong-changnyangmyo, and a total of 12 types of jemul in 2 rows in Namhae-chungyeolsa were prepared for the ritual table. In the Asan-hyeonchungsa shrine and Tongyeong-changnyangmyo, cooked foods have been used for jesu, whereas raw, uncooked foods have been used for jesu in Namhae-chungyeolsa. In the Asan-hyeonchungsa shrine, Gaeng (Kook) for liquid soup of Tang (stew) and Tang (5-tang) for the solid ingredient of stew have been prepared for a ritual table. In Tongyeong-changnyangmyo, fish Kook for Gaeng and So-tang (tofu stew) for Tang have been prepared for the ritual table. In Asan-hyeonchungsa shrine, Yukjeok (beef slices broiled on a skewer), Gyejeok (chicken jeok) and Eojeok (fish jeok) have been stacked together as Dojeok on a ritual table whereas in Tongyeong-changnyangmyo, Yukjeok, Sojeok and Eojeok have been placed on the ritual table as Pyunjeok (one by one). In Namhae- chungyeolsa, raw pork meat has been placed on the ritual table. As Po (a dried meat or fish), dried fish and dried seafood have been used in Tongyeong-changnyangmyo, whereas raw beef meat has been used in Namhae-chungyeolsa. Although Namul (cooked vegetables) and Mulkimchi (watery plain kimchi) are placed on ritual table for Asan-hyeonchungsa shrine, only Namul and Saengchae (raw vegetables) is used in Tongyeong-changnyangmyo and Namhae-chungyeolsa, respectively. Bulcheonwijerye for the same person, Admiral Yi Sun-Sin, has different characteristics according to the shrines. Accordingly, there is a need to preserve and succeed bulcheonwijerye of Admiral Yi because it is a traditional culture in ancestral rituals.

• 한국식생활문화학회지
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• 제32권4호
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• pp.311-322
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• 2017

This study examined the traditional edible basis and ingredients of Song-gi used for Pyeon of Jong-ga ancestral ritual food. Through an investigation of references, a case study, and ingredient analysis for traditional edible basis of Song-gi, the nutritional value and availability as food material were reviewed. Among the 4 kinds of pine trees from 4,705 types of edible materials usable as food listed in the ${\ll}$Korea Food Standards Codex${\gg}$, 'Pinus radiata D. Don', in which the husk is acknowledged as an edible food, was applied in this study. This study processed the Song-gi following the method of jong-ga and divided into pine inner bark (PIB) and pine inner bark powder (PIBP) to analyze the general composition and dietary fiber. The main composition of PIB was carbohydrate, in which the content was 88.7% per 100 g. The content of dietary fiber was 73.7% per 100 g and the insoluble dietary fiber reached 92.3% in total dietary fiber. In conclusion, the edibility of Song-gi, which has a considerable amount of insoluble dietary fiber caused constipation because it absorbed the moisture in the intestine due to the lack of nutrients but may be developed as a functional food that helps the digestive activation of the intestine and improve the health of the intestine if taken with balanced nutrition.

• 한국식생활문화학회지
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• 제29권6호
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• pp.488-498
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• 2014

The research aimed to provide accurate and basic data comparing different perceptions of head family's food and food for religious ceremonies depending on age with the goal of sustaining traditional Korean food in the future. The gender distribution of the participants was 274 Males (42.5%) and 370 Females (57.5%). Age distribution was 211 participants (32.7%) in their 20s, 215 participants (33.3%) in their 30 to 40s, and 220 participants (34%) in their 50 to 60s. The older generation appeared to beaware of the definition of head family or 'The eldest's house of head family' as well as the concept of one's family five generations ago with more reductive and emphasis than imaginary concept of head family of the younger generation. The image of the head family was perceived as 'head family's food' in younger generations and as 'eldest son' in older generations. Family role and meaning most often manifested as 'succession of tradition' and 'cultural symbols' in younger generations, respectively, whereas older generations responded 'hallmark of the head family'. Family ancestral rites and head family's food had positive effects on awareness of head family's food. Moreover, those with experience in practicing family ancestral rites responded that head family's food should be more popular. People who viewed family's food more positively were more open with the idea thathead family's food could go mainstream. In conclusion, positive perception of head family's food and traditional pride are crucial environmental factors in public support of popularizing head family's food to the public.

• 한국식품조리과학회지
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• 제21권3호
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• pp.271-282
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• 2005

In this study a survey was conducted to compare the foods prepared for the Korean ancestral service on Memorial Day, Thanksgiving Day and New Year's Day in the Yeosu and Pusan areas. Me(tap) as the main food in the rituals was highly used on New Year's Day in the Pusan region, whereas Tteokguk was highly used in the Yeosu region. As for soup ingredients in the rituals, jogae, soegogi and mu were more frequently used in the Pusan region than in the Yeosu region on Memorial Day and festive days. Jogijjim, gaorijjim, sangeojjim, myeongtaejjim, galbijjim, dakjjim, and bugeojjim were highly used in the Yeosu region but cheongeojjim and domijjim were highly used in the Pusan region. Gosari and doraji namul were highly used in both regions but most vegetables were hishly used in the fきn region except for sukju and chwi namul. Jogi gui was the most common in both regions, whereas seodae, yangtae and byeongeo-gui were highly used in the Yeosu region but dubu, jogi and mineo-gui were highly used in the Pusan region. Songpyeon injeolmi, gangjeong, and yakgwa were highly used in the Pusan region. Most fruits except apple were highly used in the Pusan region. With regard to the liquor used for the rituals, there was no difference in the use of cheongju between the two areas, whereas takju was highly used in the Pusan region but soju was highly used in the Yeosu region. The results of this study showed that the use of ritual foods varied a little according to the region and that ritual food use was based on seasonal foods, preference of ancestors, and special products of the region.

• 한국식생활문화학회지
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• 제31권1호
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• pp.1-32
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• 2016

This research intended to conduct literary research on 'Jeok' of 25 jong-ga through Jong-ga Ancestral Ritual Formalities and Food, published by the Cultural Heritage National Research Institute of Cultural Heritage during 2003~2008, and compared and analyzed an arranging method and recipe transmission process by directly visiting four Jong-ga. Religious ceremony foods of Jong-ga could be divided according to the standard of the hakpa attribute (large), regional attribute (midium), and family attribute (small), which forms a complex connection structure between the attributes. 'Jeok' arranging form is divided into '3-Jeok building method (vertical structure)', '3-Jeok arrangement method (horizontal structure)', '3-Jeok replacement method', '2-Jeok arrangement method', 'Jeon-Jeok arrangement method', and 'Others-Jeok arrangement method'. Generally, 'jeok' arrangement order per hakpa is in the order of 'meat jeok - chicken jeok - fish jeok' in case of Gihohakpa, whereas Yeongnamhakpa is in the order of 'fish jeok - meat jeok - chicken jeok'. Umoringye (羽毛鱗介), the method of laying 'dojeok' of the Gyeongbuk region, could be found in the 2nd century B.C. Chinese ancient book Hoenamja and the theoretical background was Yin and yang philosophy (陰陽論). This research has significance in terms of securing advanced results compared to advanced research that has so far concentrated on some regions and hakpas.

• 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.

• 인삼문화
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• 제6권
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• pp.35-50
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• 2024

문화는 한 사회가 오랜 시간 동안 공동체 내에서 공유하고 전승해오고 있는 행동 양식과 생활 양식을 의미한다. 한국인의 일상에서 쉽게 만날 수 있는 생활 도구, 공예품, 설화, 시문에 들어간 인삼은 한국인의 행동 양식과 생활 양식에 깊이 자리하고 있다. 인삼은 무병장수의 상징으로서 생활 기물과 공예품, 시문에 새겨져 우리의 문화가 되었다. 도자기에 기품있게 그려진 인삼은 조형미와 함께 무병장수를 기원하는 상징으로 그려진 것이다. 산신도에 공통으로 들어간 소품은 불로초(不老草) 인삼으로 수복강녕과 함께 인삼의 신령함에 대한 믿음이 컸음을 보여준다. 떡살, 밥상보, 장식품, 성냥, 부채 등 일상에서 매일 사용하는 생활 도구에 인삼이 새겨진 것은 인삼을 건강과 장수를 염원하는 부적처럼 여겨 가까이 두려고 했던 것으로 보인다. 떡은 제사, 회갑 잔치, 결혼의례, 생일잔치 등 제례와 잔치에 올리는 음식이었는데 우리 선조들은 신령하고 건강을 상징하는 인삼을 떡에 새기기 위해 떡살에 인삼을 무늬 틀로 만들었다. 가족 공동체 안에서 '기다림과 배려'를 의미하는 생활 기물인 밥상보에 인삼 무늬를 장식하는 둥 생활 기물 중에서도 특히 먹거리와 관련된 생활 도구인 젓가락, 숟가락, 찻잔. 단지 등에서 인삼문양을 많이 찾을 수 있다. 전승되고 있는 인삼 관련 설화(說話)중 가장 많은 것은 효행담으로 인삼은 효의 대표적 상징이었다. 건강을 기원하는 인삼을 선물하며 주고받은 서신과 시문에 인삼은 단순한 약재가 아니라 우정과 은혜를 나누는 귀물(貴物)로 감사의 상징이다. 생활 기물, 예술품, 시문과 서신에 드러난 인삼은 다음과 같은 상징성을 띠고 있는 것으로 정리할 수 있다. 첫째, 설화, 민담에서 나타나는 인삼은 부모에게 바치는 효행의 상징이었다. 둘째, 존경하는 스승, 우정 깊은 친구에게 보내는 감사의 표상이었다. 셋째, 생활 기물, 예술품에 새겨진 인삼은 심미성과 더불어 수복강녕을 상징하는 주술적 역할을 했다. 밥상보, 떡살 등 생활 기물에 새겨진 인삼은 무병장수의 기원과 함께 배려의 공동체 정신을 담고 있다.