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 《Korea Food Standards Codex》, ‘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 jongga 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.

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.

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.

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.