Question: What is the name of the ancestral rite that scholar have suggested bibimbap has originated from?
About the article "Bibimbap", section "History".

Candidate passages:
"Bibimbap" is first mentioned in the "Siuijeonseo", an anonymous cookbook from the late 19th century.
There its name is given as 부븸밥 ("bubuimbap").
Some scholars assert that bibimbap originates from the traditional practice of mixing all the food offerings made at an ancestral rite ("jesa") in a bowl before partaking in it.
In Korean households, "bibimbap" is frequently prepared from steamed rice, vegetables, and meat.
Since the late 20th century, "bibimbap" has become widespread in different countries, due to its convenience of preparation.
It is also served on many airlines connecting to South Korea.
The West Syrian Rite, also known as the Syrian Rite or the Syro-Antiochene Rite, is a Christian liturgical rite chiefly practiced in the Syriac Orthodox Church and churches related to or descended from it.
It is part of the liturgical family known as the Antiochene Rite, which originated in the ancient Patriarchate of Antioch.
The rite was largely an adaptation of the old Greek liturgy of Antioch into Syriac, the language more common in the Syrian countryside.
Into this framework a great number of other anaphoras have been adapted, so that the West Syrian Rite has more variant forms than any other.
The rite is practiced in the Syriac Orthodox Church, an Oriental Orthodox body; the Syriac Catholic Church, an Eastern Catholic Church in full communion with the Holy See; and to a great extent in the Maronite Church, another Eastern Catholic body.
A regional variant, the Malankara Rite, developed in the Malankara Church of India, and is still practiced in its descendant churches.  
Today, many identify all non-Ashkenasi rite Jews as Sephardic - in modern Hebrew "Sfaradim", mixing ancestral origin and religious rite.
This broader definition of "Sephardim" as including all, or most, Mizrahi Jews is also common in Jewish religious circles.
During the past century, the Sephardic rite absorbed the unique rite of the Yemenite Jews and lately the Ethiopian Jewish religious leaders in Israel have also joined the Sefardic rite collectivities, especially following rejection of their Jewishness by Ashkenasi and Hassidic circles.
The reason for this classification of all Mizrahim under Sephradic rite is that most Mizrahi communities use much the same religious rituals as Sephardim proper due to historical reasons.
The prevalence of the Sephardic rite among Mizrahim is partially a result of Sephardim proper joining some of Mizrahi communities following the 1492 expulsion from Sepharad (Spain and Portugal).
Over the last few centuries, the previously distinctive rites of the Mizrahi communities were influenced, superimposed upon or altogether replaced by the rite of the Sephardim, perceived as more prestigious.
Even before this assimilation, the original rite of many Jewish Oriental communities was already closer to the Sephardi rite than to the Ashkenazi one.
For this reason, "Sephardim" has come to mean not only "Spanish Jews" proper but "Jews of the Spanish rite", just as "Ashkenazim" is used for "Jews of the German rite", whether or not their families originate in Germany.
Many of the Sephardic Jews exiled from Spain resettled in greater or lesser numbers in many Arabic-speaking countries, such as Syria and Morocco.
In Syria, most eventually intermarried with and assimilated into the larger established communities of Arabic-speaking Jews and Mizrahi Jews.
In some North African countries such as Morocco, Sephardic Jews came in greater numbers and largely contributed to the Jewish settlements that the pre-existing Jews were assimilated by them.
Either way, this assimilation, combined with the use of the Sephardic rite, led to the popular designation and conflation of most non-Ashkenasi Jewish communities from the Middle East and North Africa as "Sephardic" rite, whether or not they were descended from Spanish Jews, which is what the terms "Sephardic Jews" and "Sepharadim" properly implied when used in the ethnic as opposed to the religious sense.
In some Arabic countries such as Egypt and Syria, the Sephardic Jews arrived via the Ottoman Empire would distinguish themselves from the already establish Arabic-speaking Jews known as Moriscos (Moorish-like in Ladino), in some others such as Morocco and Algeria, the two communities largely intermarried with the latters embracing the Sephardic customs and thus forming a single community. 
Other masons' research led them to Brazil and it was the Supreme Council of the Modern Rite for Brazil which finally accorded them a patent to establish a French Grand Chapter in 1989.
This was a rebirth of the "Re-established Modern French Rite" after 150 years' absence, under the name "Traditional French Rite" and purging all later or external additions, modifications and influences.
This makes it the closest rite to that practiced in France in the second half of the 18th century - in the words of Roger Girard, "the specificity of the French Rite is exactly what no other rite has". 
The name Gallican Rite is given to the rite which prevailed in Gaul from the earliest times of which we have any information until about the middle or end of the eighth century.
There is no information before the fifth century and very little then; and throughout the whole period there was, to judge by existing documents and descriptions, so much diversity that, though the general outlines of the rite were of the same pattern, the name must not be taken to imply more than a very moderate amount of homogeneity.
The Rite of Iberia (the Roman Hispania, modern Spain and Portugal), fairly widely used from the fifth century to the end of the eleventh, and still lingering on as an archaeological survival in chapels at Toledo and Salamanca, was so nearly allied to the Gallican Rite that the term Hispano-Gallican is often applied to the two.
But the Iberian Mozarabic Rite has, like the allied Celtic Rite, enough of an independent history to require separate treatment, so that though it will be necessary to allude to both by way of illustration, this article will be devoted primarily to the rite once used in what is now France.
Of the origin of the Gallican Rite there are three principal theories, between two of which the controversy is not yet settled.
These may be termed (1) the Ephesine, (2) the Ambrosian, and (3) the Roman theories.