「烹法」とは少量の調味液を注ぎ入れて瞬時に撹拌加熱する「烹制」の調味法を仕上げ調理とする調理法であるが，その技法については様々な見解があり，未だに定説を見ない。そこで本稿は調理理論に則して技法の種類を考察し以下の結論に達した。「烹法」は「炸制」（油で揚げる）を加熱法とし，仕上げ調理に「烹制」（調味液を注ぎ入れる）の調味法を用いる調理法であり，その技法は「清烹」「干烹」に分類される。

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Kumiko Iijima Fumiko Konishi Sonoko Ayabe Tomoko Murakami Midori Kasai Keiko Hatae Masako Konishi A questionnaire survey was made on the regional variation of the eating babit of nabemono in Japan (casserolecooked food). Questionnaires were sent to students and staff of universities and colleges in many regions of Japan from Hokkaido to Okinawa in December 2002, and 1013 responses were collected in January 2003. The results show that 60 kinds of nabemono are often eaten by a family at home. Among these, sukiyaki is the most preferred followed by yosenabe and kimuchi-nabe. In respect of regional variation, kimuchi-nabe is most popular in Tohoku, while oden is preferred in Kyushu. Tofu is commonly used as an ingredient of almost all nabemono, even in oden, while hakusai is also popular, except in oden. The frequency of eating nabemono is once or twice a month for the largest number of respondents. Forty two % of the respondents drink alcohol with nabemono, beer is the most popular, followed by shochu and sake.

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Every traditional society has its own particular regional food culture. The dumplings examined in this article are one example. In northern China, the dumpling has played an important role in food culture, not only materially but also spiritually. Dumplings even have meaning as ceremonial foods, and they form one of the chief elements of traditional food culture. Due to the liberal reform policies carried out in the 1980s, the Chinese economy has developed remarkably, and daily life, especially the food culture of the Chinese people, has changed radically. The aim of this paper is to examine the changing nature of the traditional food culture by focusing on the dumpling, and also to examine the changing meaning and function of the dumpling itself.
The region discussed in this paper is Shandong in the lower Yellow River valley. The present state of dumpling food culture was investigated in seven districts within this region. In each district I distributed questionnaires, interviewed local people, and consulted historical records concerning food culture.
The Shandong region is the birthplace of the dumpling and we can trace the historical development of it by using local documents. People consume dumplings in various settings, not only in daily life, but on formal occasions as well. The latter category includes annual celebrations and ceremonial events such as weddings, funerals, ancestor-worship rituals, and coming-of-age ceremonies. People still recognize dumplings as a vital dish. Moreover, on formal occasions, the opportunity for consumption, the reason for consumption, the place of consumption, and the group preparing the dumplings differs from place to place. Thus, the dumpling in Shandong is a daily food staple made out of wheat, and, at the same time, is a part of the local food culture that is valued socially and ritually.
Since every local area has its own natural environment and historical and social background, types of dumplings differ by locality. However, people's respect for the dumpling is universal. By observing variations in the form of dumplings and by interviewing cooks, it becomes clear that knowledge about dumplings-their different types, forms, and functions-is a sort of folk wisdom that has spread widely.

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