Culinary experts stress education in global promotion of Korean temple food

Professor Yang Jong-jip, third from left, of the Culinary Institute of America, answers a question from the audience during a symposium on temple food in Seoul, Tuesday. From left are Kehan Ding, a lecturer at the University of Edinburgh; professor Paolo Corvo of the University of Gastronomic Sciences in Italy; Yang; professor Kong Man-shik of Dongbang Culture University in Seoul; professor Thomas Dubois of Beijing Normal University and professor Xinying Liu from the University of Cambridge. Courtesy of Cultural Corps of Korean Buddhism

Education is key to bringing Korean temple food to the world, according to culinary experts gathered in Seoul this week.

Speaking at an international symposium organized by the Cultural Corps of Korean Buddhism (CCKB) on Tuesday, professor Yang Jong-jip of the Culinary Institute of America in New York emphasized that educating people is the most effective way to promote temple cuisine.

“By educating people through experiences and books, you can leave a lasting impact,” Yang said, noting that his students are largely unfamiliar with temple food.

“But when I explained what it is, they showed interest and said they were keen on learning more about it.”

Tuesday’s symposium followed the Korean government’s recent designation in May of temple food as a National Intangible Cultural Heritage. The Korea Heritage Service cited temple food’s historical continuity, its development into a unique culinary culture rooted in the Buddhist spirit, its diverse cooking methods reflecting regional and climate conditions, and its contribution to cultural diversity and creativity as key reasons for the recognition.

The symposium aimed to deepen the understanding of Korean temple food and its history while exploring ways to promote it abroad. Along with Yang, five other speakers — Kehan Ding, a lecturer from the University of Edinburgh; Paolo Corvo, professor at the University of Gastronomic Sciences in Italy; Thomas Dubois, professor at Beijing Normal University; Xinying Liu, professor at the University of Cambridge; and Kong Man-shik, professor at Dongbang Culture University in Seoul — took part in the event.

Organizers arranged for them to experience a temple stay in Korea, where they sampled authentic temple food, participated in a tea ceremony and observed other aspects of monastic life.

“We plan to further expand international academic exchanges and will make the utmost effort to have temple food inscribed on UNESCO’s Intangible Cultural Heritage list,” said CCKB Deputy Director Ven. Bonyeon.

Three experts on Chinese Buddhism and vegetarianism shared insights to help contextualize Buddhism and temple food in Korea. Originating in India between the 6th and 5th centuries B.C.E., Buddhism is believed to have reached the Korean Peninsula via China in the 4th century.

Dubois shared a historical paradox. He noted that while the Tang Dynasty (618-907) was the most Buddhist-leaning era in Chinese history, it was also the most meat-consuming period.

Citing an account of a banquet for an unidentified visiting official in 709, Dubois said, “From this banquet, held at the absolute apex of political Buddhism in China, we can see two things: First, a Buddhist aesthetic is clearly evident … But at the same time, this banquet is a veritable butcher shop full of meat. It included fresh and dried fish, seafood, blood sausage, as well as dishes likely made from whole roasted lamb, goose, duck, eggs, steamed donkey, sheep marrow, bear paw, stewed rabbit, frozen civet and even a dish made from the tongues of 300 sheep or deer.”

Kong said that during the Joseon Dynasty (1392-1910), temple food faced a big change as Buddhism faced suppression, with Joseon mainly promoting neo-Confucian ideology.

“Buddhist food, which had led Korean food culture throughout the Three Kingdoms and Goryeo era, was severely affected by the change during Joseon and its socioeconomic status. Nevertheless, it served as the main manufacturer of fermented soybean paste for public use and has formed an important axis of food culture as the main manufacturer and user of tofu and noodles,” he explained.

Kong also explained how the royal court and aristocracy of the same period were enthusiastic consumers of meat, especially tripe and pheasant.

“For example, it had a pheasant-hunting unit that supplied three fresh pheasants daily as ingredients for the king’s kitchen,” Kong said.