White Jewel Tofu: A Thousand-Year Story on the Korean Table

From Prison Iron Gates to LA Soft Tofu Stew: Tracing the Life and Soul of Koreans in a White Square

• Explore the fascinating journey of tofu from its birth in China to its introduction to the Korean Peninsula.
• Understand tofu’s impact on Korean life and culture, from the Joseon royal court to commoners.
• Compare the status of tofu today as a global dish through soft tofu stew and the tofu cultures of Korea, China, and Japan.

A White Square Piece Containing a Universe

The iron gate of a prison opens tightly, and a person steps out into the world. A pale face from long imprisonment, awkward steps. Before warm words of comfort from family or friends, what is handed first is a steaming white piece of tofu.

Like the powerful scene in the film “Sympathy for Lady Vengeance,” this image is a familiar rite of passage for Koreans. The custom carries the meaning: “Be as pure as tofu, never commit crime again, and live as a new person.” But why tofu? This simple question leads us into a deep and grand river of history.

This article is a journey peeling back the layers of stories embedded in the most common side dish on the table: tofu. From the legend of the Han Dynasty emperor’s alchemy lab, through Goryeo-era scholar poetry, Joseon kings’ diplomatic pride, to its rebirth as a global dish in a hot pot in LA across the Pacific.

Now, we begin the grand story of how this white jewel, tofu, deeply rooted itself in the life and soul of Koreans.

Chapter 1. The First Encounter with Tofu: The Culinary Treasure Landing on the Korean Peninsula

The birth of tofu is famously linked to a legend of Liu An (King of Huainan) during the Western Han Dynasty over 2,000 years ago, discovered by accident during alchemical experiments. However, questions arise as to why there are no written records for about 1,000 years if it was invented in the 2nd century BCE. This is considered a story created later to grant authority to a great invention.

So when and how did tofu arrive on the Korean Peninsula? The most credible theory is that it was introduced between the 13th and 14th centuries during the late Goryeo period when exchanges with the Yuan Dynasty were active. Many envoys, merchants, and monks traveled between the two countries, naturally bringing the tofu-making methods from Yuan to Goryeo. The first appearance of the word “tofu” in Korean literature also dates to this period.

Although there is a theory of introduction during the Three Kingdoms period, clear evidence is lacking. In conclusion, tofu’s history in Korea came not through a brilliant invention story but through a slow, gradual process of cultural exchange.

Chapter 2. The Poet’s Praise: Tofu Blossoming in Goryeo Literature

The first moment tofu etched its name in Korean history was through a poem by the great late Goryeo scholar Mok Eun (Yi Saek). His collection 『Mok Eun’s Anthology』 includes the poem “Daesa Seeks Tofu as a Tribute (大舍求豆腐來餉),” the earliest recorded mention of tofu in Korean literature.

菜羹無味久 (Vegetable soup tastes bland after long)
豆腐截肪新 (Tofu brings a new, rich flavor)
便見宜疏齒 (Good for those without teeth)
眞堪養老身 (Truly nourishing for the elderly)

The poem shows tofu was an innovative food that brought a “new taste (fatty meat)” to a monotonous vegetable-based diet. It was also recognized as a healthy food suitable for the elderly due to its soft texture and rich nutrition. Yi Saek elevated tofu as a gift from heaven, saying “Heaven kindly nurtures the people.”

Chapter 3. The King’s Pride: Joseon’s Tofu Captivating the Emperor’s Palate

In the Joseon Dynasty, tofu became a source of national pride and a diplomatic specialty. The 『Annals of King Sejong』 record that in 1434, the Ming Emperor praised the culinary skills of Joseon palace maids, especially noting that “the method of making tofu is exceptionally exquisite (其造豆腐之法, 尤爲精妙)”.

The emperor officially requested more women skilled in tofu-making. King Sejong was delighted and held a grand banquet with officials featuring tofu dishes. This event marked Joseon’s cultural prowess being recognized at the heart of Sinocentrism.

Joseon tofu’s reputation is also confirmed by records that Ming soldiers dispatched during the Imjin War requested ‘Joseon tofu’ in their rations. This was the first ‘K-food’ and cultural soft power, proving Joseon had developed tofu beyond its Chinese origins.

Chapter 4. The Sacred Duty: Joposa Temple Making Royal Tofu

Behind Joseon tofu’s world-class status was a unique state-managed production system called ‘Joposa (造泡寺)’. Joposa were temples designated to specialize in making tofu for royal ancestral rites.

The royal ancestral rites featured vegetarian offerings called ‘Soseon (素膳)’, excluding meat, with pure white tofu as a key sacrificial item. To maintain freshness, temples near royal tombs were appointed as Joposa.

Temples were chosen for their clean environment, monks’ excellent soybean handling skills, and labor force. Joposa served as an ‘R&D center’ concentrating the era’s best tofu technology while meeting the royal court’s strict quality standards. This systematic state-led quality control was the secret behind Joseon tofu that even impressed the Ming emperor.

Chapter 5. The Scholar’s Table: Tofu as a Gourmet and Culinary Subject

Tofu served at royal rites was also a beloved delicacy among Joseon’s aristocratic scholars. The era’s top gourmet Heo Gyun (許筠) wrote in his food critique 『Domun Daejak (屠門大嚼)』 that “People outside Jangui Gate make it well. Its softness and smoothness are beyond words.” This shows a gourmet culture where people sought out specific regional artisans to savor flavors.

Scholars also enjoyed a high-end tofu dish called ‘Yeonpotang (軟泡湯)’. Originally named for its soft tofu, Yeonpotang was a clear soup starring tofu, thinly pan-fried and simmered with chicken or beef broth and mushrooms. This shows tofu’s paradoxical status as both humble food and gourmet ingredient.

Chapter 6. Infused in Life: Tofu in Proverbs and Rituals

Tofu is deeply embedded in everyday language and customs.

• “If words are kind, you might go buy tofu instead of bean pulp.”: Shows the power of warm words.
• “Eating tofu and losing a tooth.”: A warning that even easy tasks can become difficult if careless.
• “Even if tofu is made from beans, it won’t listen.”: Expresses deep distrust toward someone.

This cultural accumulation gave rise to the modern ritual of ’eating tofu after release from prison’ with layered meanings:

1. Symbolic meaning: A wish to live a pure, clean new life like tofu’s whiteness.
2. Historical context: A vow not to return to the past symbolized by ‘bean rice’ (prison life). The irreversible logic that tofu cannot be turned back into beans.
3. Nutritional reason: The most rational choice to supply highly absorbable protein to a weakened body after imprisonment.

Thus, the piece of tofu at the prison gate is a complex cultural symbol blending purity, historical memory, and scientific wisdom.

Chapter 7. Clay Pot Crossing the Pacific: Globalization of Soft Tofu Stew

In the late 20th century, tofu crossed the Pacific in the form of ‘soft tofu stew,’ captivating global palates. At the center of this success were Korean immigrants in Los Angeles in the 1990s. Especially, ‘BCD Tofu House’ became wildly popular in LA.

The secret to success was ‘cultural translation’ and ’experience packaging.’

• Complete meal offering: A combo menu including single-serving stone pot rice, scorched rice, and grilled fish provided a complete gourmet experience.
• Freedom of choice: Customers could choose spice levels, lowering cultural barriers.

More interestingly, the LA style was ’re-imported’ back to Korea, becoming a new standard. This phenomenon exemplifies the dynamic global era where immigrant communities recreate food that then influences the homeland culture.

Comparison: Similar Yet Different Tofu Cultures in Korea, China, and Japan

The three East Asian countries all enjoy tofu but show distinct cultural traits. This helps deepen understanding of Korean tofu culture’s uniqueness.

In summary, if Chinese tofu is a ‘versatile ingredient’ and Japanese tofu is an ‘object of refined taste,’ Korean tofu is a ‘food of relationships’ sharing communal affection.

Conclusion

Our journey starting from a piece of tofu at the prison gate has shown that tofu is more than just food—it is a ‘white jewel’ embodying Korean history and spirit.

• Witness of history: Since first appearing in Goryeo literature, tofu has been a diplomatic asset in Joseon, a royal sacrificial item, and a mirror reflecting commoners’ lives.
• Cultural symbol: From purification rituals after release to communal stew culture, tofu powerfully embodies Korean joys, sorrows, and hopes.
• Icon of globalization: The success of LA soft tofu stew proves tofu’s infinite potential to evolve as both the most Korean and the most global food.

Next time you face tofu at the table, why not pause to recall the thousand-year story it holds? It is not just a block of soy protein but a precious gift containing the essence of our culture.