• Korean journal of food and cookery science
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• v.28 no.6
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• pp.731-740
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• 2012

This study was made to the adult females over 20's in the family that prepared the ritual food personally or in the family that conducts ritual or did not do the ritual for the religious reasons. And based on the prepare method of the ritual food, ritual and recognition of ritual good. 245 responses which took up 80.86% had responded they do the ritual or semi-ritual and Buddhism was most prominent religion among them. The cost for ritual food also had statically significant differences by the age, marriage status and income and on the terms of the income, more the income was more they spend on the ritual food. The ritual utensil used for the ritual food also show significant differences by the age, marriage status, family make-up formation, religion. The form and meaning of the ritual have been changed as the society changes but is still important subject matter for most of homes. Responders were preparing the ritual with all the sincerity to their ancestors with practical and realistic decisions.

• Journal of the Korean Society of Food Culture
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• v.27 no.6
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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.

• Journal of the Korean Society of Food Culture
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• v.5 no.1
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• pp.101-106
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• 1990

The findings of the historical study of the proprieties of Korean traditional tea ritual, based on documents, are as follows. 1. The proprieties of tea ritual for the Imperial Sanctuary and the Buddhist proprieties of tea ritual for Buddha was celebrated during the Silla dynasty. 2. The proprieties of tea ritual during the Koryo dynasty developed in various types, such as the propreieties of tea ritual for the Imperial government, Buddha, Confucians.

• The Critical Review of Religion and Culture
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• no.32
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• pp.186-218
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• 2017

The ritual food is one of the indispensable elements in rituals of Korean folk beliefs. This is ascertained by the fact that a very simple ritual cannot be practiced and performed even without offering a bowl of water. In this regard, it is properly claimed that food is an essential medium of communications between man and gods if they spiritually meet and communicate each other by way of various rituals in Korean folk beliefs. It is possible to point out Gut, the typical ritual of Korean Shamanism as an example of serving the ritual foods among Korean folk beliefs. One of the striking phenomena in Gut(Korean Shamanism's rituals) is various ritual foods on the tables for Gut. There is no Gut performances without offering ritual foods, and the ritual food in Gut practices is more than just food offering to the gods. Moreover the ritual food tells that what kind of Gut it is and for what purpose it is performed, for whom it is set up. And even the invited gods of Musok are disclosed according to the ritual food in Gut. Also some parts of Musok's worldview are appeared and actualized through the ritual food in Gut. In this sense the ritual food in Gut is one of the important channels for understanding Gut and Musok, and one of the explanation systems about Musok. Even if recognized the importance of the ritual food in Gut, it still has not been draw proper attentions to deserving its importance in the researches on Musok and Gut. Upon the critical reviews on such tendencies of the previous studies this paper tries to clarify the characteristics and significances of the ritual food in Gut by examining the Jinjuk Gut in Seoul area as an case study. On the basis of this examination, the ritual food in Gut comes up to be one of the important paths to understanding Gut and Musok as an explanatory system on Musok in general.

• Journal of the Korean Society of Food Culture
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• v.5 no.1
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• pp.107-111
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• 1990

During the Chosun dynasty there were royal proprieties of tea ritual mainly for the purpose of serving envoys from neighboring countries and offering of a new product to the Deity. There were Buddhist proprieties of tea ritual representing religious ideals of each sect of Buddhism. And Confucian tea rituals were performed in accordance with the book entitled Kare (a family code of decorum) written by Chuja. Besides these there, were Taoist proprieties of the ritual.

• Korean journal of food and cookery science
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• v.23 no.2 s.98
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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.

• Journal of the East Asian Society of Dietary Life
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• v.25 no.4
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• pp.549-564
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• 2015

This study was conducted on the head family house of Panseogong coterie of Andong Kwon clans in Daksil village, Bongwha gun, Kyungbuk: historical sources survey and field visit over four rounds were conducted from March to June 2014. In-depth interview, storytelling, and nutrition facts were used as methods of research using 49 participants, and the potentials of trend goods were the main purpose of this research. The specialties of bongwha prefecture in the Chosun Dynasty were pine nut, manna lichen, ginseng, sweetfish, and wild honey. Ritual food bulcheonwi's offerings a feature in Choongjae Kwonbeol's head family - were sacred wine, me, gang, otang, myun, myunjeok, pyunjeok, pyunchung, pyun, po, chungpomook, dojeok, sookchae, ssam, chimchai, sikhye, chogwa, silgwa, soojunggwa, etc. The ritual foods of bulcheonwi's head family house Choongjae Kwonbeol were commercialized through storytelling. Choongjae Kwonbeol's ritual ceremonies, recognized for their national royalty, were reorganized as the traditional Korean table settings, so that the Korean people could easily access them. The special meal called "Geumgyeporansang" represented the head family house foods' essence to share and serve others through the Dacshil village's natural beauty, Bonghwa's local ingredients, and festivities after the "Chungjae Gwunbal Bulchun" rituals. The ritual foods called "Cheongamjungsang", utilizing "Chungjae Gwunbal Bulchun" rituals, were represented in the form of a lunch box: such foods illustrate the classical scholar's mindset that enjoys the nature and arts through education and virtue.

• Journal of the Korean Society of Food Culture
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• v.30 no.5
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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.

• Korean journal of food and cookery science
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• v.19 no.5
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• pp.562-570
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• 2003

The awareness of ritual foods in general rituals were surveyed and compared in the Gyeonggi and Gyungsangbuk-do areas in order to identify the characteristics of Korean rituals and establish desirable ritual foods. As materials for "Jeon" (fried pan cakes) in rituals, fish fillets, meat and vegetables were largely used in the Gyeonggi region. In the Gyeongbuk region, all three of these ingredients were the most highly used for "Jeon" also. In the case of rice cakes, "Songpyun" steamed on a layer of pine needles, "Jeolpyun" and "Sirudduk", with a red beans, were mostly used in Gyeonggi-do, while "Songpyun", "Jeolpyun" and "Ingelmi" were largely used in Gyeongsangbuk-do. As seasoned vegetables and herbs, fernbrakes, root of bell flowers, green bean sprouts and bean sprouts were largely used in Gyeonggi-do region, whereas, fernbrakes, bean sprouts, root of bell flowers and spinaches were mainly used in Gyeongbuk region. The use of fernbrakes was highest in both regions. With regard to the number of side dishes, 2∼3 kinds of seasoned herbs and 3∼4 kinds of fruits were mostly used, but with slightly higher numbers in the Gyeongsangbuk-do than the Gyeonggi-do region. With regard to liquor used for rituals, clear strained rice wine was used most in the Gyeonggi-do area, while more unrefined rice wine was used in the Gyeongbuk region. Meat was the most used ingredient in broth slices of dried meat and cod were highly used in the Gyeonggi region, but slices of dried squid were most widely used in the Gyeongbuk region. Most households in both regions tended not to use raw fish in the rituals, and as for the ingredients of Korean Kabobs, meat was the most widely used, then fish and finally vegetables were the most used ingredients. Beef soup was the most used, but more green vegetable soup was used in the Gyeongbuk than the Gyeonggi region. Sweet drink made from fermented rice (sikhe) was generally used in the rituals. It was the most widely used in the Chusok-Hangawi Ritual in the Gyeonggi region, while it was used in the New Year's Ritual in the Gyeongbuk region.

• Korean journal of food and cookery science
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• v.21 no.3 s.87
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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.