"Chiu", "Bok Hui", and even "Jesun" and "Confucian" are considered same people, and advanced to the Chinese continent to symbolize the grandeur of the Korean people? What is the reality of the same people? Since about five years ago, more and more people have believed in the common sense (?) of the same race = Korean people in the Internet world. I was actually still half-confident. While wandering on the Internet, a systematic counterargument against these claims is shown. The core argument of this article is the "Dongi" of the advanced era, an allied race of the Eun tribe? It is often symbolized by Chiu) and "Dong" (the Goguryeo-Yemaek lineage) of the later Han Dynasty concluded that although there were cultural exchanges, it is difficult to see them as the same race. Although I am an outsider in history, I think there are 4-5 controversies about the same family. 1. Is it = (Yemaek) Joseon in the advanced era? 2. Is it the same clan = Sangjok (silver) in the advanced era? 3. Is it the same clan = Tongus tribe (sukshin = Eupru = Malgal = Yeojin) in the advanced era? 4. Was it an independent race that existed only in a completely different advanced era and assimilated into the Han people in the national era? 5. Is the mythical lineage of Bok-hee and Chi-woo and the same clan related? 6. What was the meaning of the Dongi tribe, which Confucius mentioned when he said he wanted to live in Dongi? I ask for other people's opinions on the substance of the "Dong Family". In addition, I heard that Eun's Ingol and Joseon-Koguryo have different racial characteristics, so I wonder where I can find an article about this. The writing is quite long, but it's surprisingly easy to read. I hope you read it... ========================================================= Table of Contents 1. Question 2. The thesis of Dongi I, II homogeneous theory and its limitations (1) Simple comparison of cultural elements (2) Unverifiable Dongi concept and their activities (1) Euni culture era's Dongi I 4. Dongi I and Dongi I after Seoji period.Shandong Province, gay college (旅大) of Neolithic cultures of Earth and Neolithic Revolution ssangtaja of fluctuations (2) (雙砣子) Shandong stratified, Dong Yi II review of the relationship with and be transformed into a pupa. - In an epilogue, on behalf of five aksseongmunhwa -------------------------------------------------------------------------------- dongi. is a problem <syllogism> the 1. If the Democratic Party the appeal is dongi as stage. Therefore, activities central to the stage during the appeal is the Chinese Neolithic culture of diversity and on the Internet. (ways that fit your expectation) I was recently posted for ‘Dong Yi (東夷)’ loan of Chinese archaeologists have. There were two cases of a response, is the most turbulent central that it will soon as the stage is dongi 韓 national history can be. Syllogistic reasoning presented earlier, supporting advanced the concept of “Dong Yi” (先秦) era, perhaps it's people think because of mistaken identity. One said in an encyclopedia in relation to "Dong Yi" and Naver (漢) written after the country and dongi in the Warring States Period ‘Dong Yi’ and an active part in the eastern provinces of China is a completely different kettle of fish. " The points out, is indeed the very point. But the demonstration was not accompanied by disjunctive proposition, because it was to deny the people will also be a lot. I decided to introduce a paper on this because I have a small desire to correct the "tremendous conclusions" created by the aforementioned "simple illusion" and to inform the process of argument that could not be included one by one due to the limitations of the encyclopedia. An important feature of this article, that the most out of this achievement to date archaeological research anhosang you, scream, “Why are they buried on the ground China and Russia opposed Gojoseon's role remains and artifacts are not going to?” arms around a teacher is no longer don't have to say. As easy as possible because they were much more complicated to text and tried to write (for the Internet readers), point and will not harm the development of the omitted the details within the argument. For the convenience of readers a table of contents, its big bone reconstruction of the text, but don't hurt. The Group of the literature or ‘Dong Yi’ that appear in the Golden Gate hoei (淮夷), (南夷), the twain shall also mentioned, such as (徐夷) and the Spring and Autumn and Warring States Period in Shandong and Jiangsu to northern area said. I call “A Study on the east” for convenience. On the other hand, one after the (漢代) and Samhan, why, why okjjeo, why, Goguryeo Kingdom, why the grant in a post office refers to what pronoun ‘Dong Yi’ (Except for the fathers of our people why, rather than those of and certainly), “Dong Yi II” reserve used to. The question is whether Dongi I and Dongi II, which have a significant time difference, have a direct succession relationship, or in other words, can Dongi I be seen as the origin of Dongi II. So far, scholars from China and Korea have presented such simple and undeniable arguments on the relationship between Dongi I and Dongi II, and the interests of scholars from both countries who argue for the ethnic friendship between the two seem to be distinctly different. In other words, Chinese scholars are interested in expanding the scope of Chinese ethnic history and emphasizing the tradition of sovereignty in the northeast by emphasizing that Dongi II is the same as Dongi I, which plays an important role in the formation of Chinese people and the creation of its culture. I will verify what efforts scholars have made to connect Dongi I and Dongi II, whether it is valid, and in conclusion, Dongi I and Dongi II were of the same race. 2. The grounds for supporting the thesis of Dongi I and Dongi II's kinship and its limitation (1) simple comparison of cultural elements include new totem and orchid stories, but when comparing fragmentary cultural elements, it may actively support the mutual exchange or influence of Dongi I and Dongi II. For example, without considering the marked time difference between silver and Goguryeo, it is questionable how convincing the efforts to regard both sides as the same race of "Dong" can be just because they shared the Hyeongdang system. On the other hand, recently, it has been revealed that cultural factors identified in the Hongsan culture of Yonyeongseong Fortress are also identified in silver culture, and the theory of the northeastern origin of the Eun people has been strongly asserted. However, just because there was a certain similarity between the Hongsan culture around 3000 B.C. and the silver culture of the 1000s B.C., the conclusion that the protagonist of the Hongsan culture was the ancestor of the silver tribe is an excessive leap forward. (2)Unverifiable "movement theory" The rebuttal that can be raised at this point would be "movement theory." It is common sense that collective movement cannot but be considered in the prehistoric or early stages of civilization, but the theory of movement whose path and timing have not been specifically proven is not convincing. In order for this theory to be persuasive, at least the Shandong area, the composition of residents of Manchuria and the Korean Peninsula, and significant changes in their culture must be proved archaeologically, but no archaeological evidence has been found to support the theory of movement only for opinions. Some explain the migration of Dongi I with the construction of the "Reporter" after the Joseon Dynasty, and argue that they became the origin of Dongi II. The bronze flag of the flaguk (presumed to be from the early Seoju period) found in Gaekjwa Prefecture, Yonyeong Province in 1974, supported the claim that there was a flaguk in the vicinity and proved the movement of the journalist group. If "Giguk" in Hanam or Shandong Province in Eundae was in the Liaoning region at the beginning of the week, it would be okay to admit the movement of the Gi clan or journalist group. However, according to the inscription of Ahwa or Bronze Age excavated from the guest seat, "Giguk" was only a small country subordinated to "Yeonhu." Of course, there is no need to underestimate the size of the silver people who moved to the northeast because it was not the only group that was feudal or moved in the northeastern part of the Seo Dynasty. However, considering the fact that there were indigenous forces in the Yoha area at the time with cultural capabilities to develop the culture of the lower floors of Hagajum, and that the characteristics of the Seo-si feudal were only dispatches of clans controlling indigenous residents, even if the Eun people moved to the northeast region. In other words, the movement of reporters does not become a medium that can connect Dongi I and Dongi II. 3. The activities and culture of Neolithic and Eunshidae Dongi I (1) Shandong and Reclaimed area, which are recognized as the stage of "'" Dongi I in the Neolithic and Lower cultures, have generally developed into the stage of Bukshin culture → Daemungu culture → Shandong Yongsan culture. These cultures are believed to have undergone their own development process without any external influence, given that the distribution range is consistent, the upper and lower relationships are clearly revealed, and the physical characteristics of the remains are the same. In other words, it is not too much to say that they were a relatively single race. Then, is Shandong Yongsan culture directly connected to silver culture? It was widely believed that Shandong Yongsan culture leads to silver culture when archaeological research results were insufficient, but recently, the schematic that leads to Shandong Yongsan culture → has already been discarded as awareness of the ship culture that precedes the silver culture has emerged. It was the Habuk Yongsan culture and the Yongsan culture in eastern Hanam and northern Hanam that participated in the formation of the onboard culture, which is an early form of silver culture, and no one connects the Shandong Yongsan culture to the lineage of culture. Then, "What is the descendant of Sandong Yongsan culture?"
The question " may be raised, and what can be answered here is "Mischievous Culture" (B.C. 2000-1500). Since Akseok culture is a culture that corresponds to the early days of Ha and Eun in the literature, some scholars view the protagonists of Akseok culture as the reality of Yi, which is said to have confronted Ha in Jukseoginyeon and Lee Ha in the east-west theory. However, if the center of Ha culture was in the midwest of Hanam, and the active stage of Akseok culture was Shandong, it is unclear whether they actually had direct contact, but the reality of Lee, who confronted Ha, must be the main character (direct ancestor of the mutual family). On the other hand, it is not completely irrelevant to the 'i' that appears in the literature as the protagonist of Sandong Akseok culture. Excavation data in the southwestern part of Shandong Province confirm that the influence of onboard culture was remarkable, so it is highly likely that the upper class and the lower class exchanged, and it is presumed that it was the union of these two groups. (2)Yi of the Silver Age : Descendants of Sandong Akseok Culture In the past, it was called Yi, but in the Silver Age, the Sangjok, who became the owners of the midfield, called themselves Sang, and the descendants of Sandong Akseok culture, excluding themselves, would have called themselves Yi. Except for the record of conquering "Hoei" in the silver horse, there are few records of them conquering "Lee" in the Gapgolmun of the Silver Age, so it is presumed that the "Lee" of Sangjok and Shandong maintained a generally peaceful relationship. In Eundae, the penetration of culture into Shandong was extremely gentle. Since the influence of commercial culture in the Eundaesan-dong region is found in very partial and fragmentary parts, it seems that the 'i's' in Shandong resisted the penetration of commercial culture while maintaining their traditional culture. (3)After the fall of Dongi I Eun after the Seo Dynasty, Dongi was a threat to the Seoju Dynasty. It has also been proven in the early gold gates of the Seoju period that Jugong performed extensive sympathy to conquer them combined with the remaining forces of silver in the so-called "Three Gams' Rebellion" in the early Seoju period. After Dongi was conquered, the Seoju royal family tried to complicate the composition of the residents by forcibly moving the Eun people by carrying out large-scale feudals in this area and destroy the indigenous forces of Dongi I. However, the so-called descendants of Soho, such as Dam, Geo, Seo, Gi, and Dongi I, maintained strong political independence, and heesung and Gangseong were respectively built, and Je and Noh, who grew up fighting against the surrounding indigenous forces, did not completely destroy the indigenous culture. Over time, the indigenous culture of the Zero region has been on a remarkable decline, but Dongi I, an indigenous race living in this region, has contributed to the formation of the so-called Zero culture until the end of the national era, and was completely dismantled and incorporated into the Gunhyeonbae. 4. Dongi I, who was united with Eun in the relationship between Dongi I and Neolithic culture in the Liaodong area, and maintained strong uniqueness even under the rule of an outpatient group in the Seo period. Were they ancestors of DongII II, whose origin is certain? Or at least were the two of the same species? Roughly speaking, what is the relationship between the dong of Shandong and the dong of Yoha? (1)No one will object to the fact that the residences of Dongi II, established in the Neolithic culture of Yodongseong Women's Daegu and the Shandong Neolithic culture of Huhanseo and Dongijeon in the Three Kingdoms, were mainly the Yoha basin, Manchuria, and the Korean Peninsula. The representative Neolithic culture in this region is a lineage that leads to Hongsan culture → Soha Yeon culture → Lower class culture. Among them, Soha Yeon culture corresponds to the middle of the gate-gu culture, and there are many factors that match the gate-gu culture. These include stone tools such as groove marks, pottery manufacturing techniques and pottery forms, primitive iconography, customs of wearing bracelets and necklaces, and the combination of men and women of similar ages or stores. However, despite the considerable commonality between the two cultures, it can be seen that the ethnic origins of the two cultural groups were different from the beginning, but it is interpreted that the two cultures did not deviate significantly from the limited range. The place where the cultural commonality between the culture of Daemun-gu and Soha-yeon is most evident is the Women's Grand District at the southern end of the Yodong Peninsula. As a result of an archaeological investigation in this area, it gives the impression that Shandong Neolithic culture was transplanted into the lineage of Daemun-gu culture → Sandong Yongsan culture. At first glance, this fact may seem to clearly prove that the culture of Dongi I in the Neolithic Age and the culture of South Manchuria and the Korean Peninsula had a close relationship. However, the argument for this argument was mainly obtained through the analysis of "pottery," and of course, it is true that the form of pottery is an indicator that distinguishes the characteristics of Neolithic culture. However, when discussing the overall homogeneity and difference between the two cultures, it is also clear that "pottery" alone cannot be sufficient explanation. Therefore, even if the pottery of the Women's University District has a strong similarity to the culture of Dongi I, it is too hasty to understand this culture as a category of Shandong culture or to estimate the main character of that culture as a branch of Dongi I. (2) Comparison between the floating double batter culture and the Shandong Akseok culture The floating double batter culture has been emphasized as evidence of Gojoseon culture in North Korea. What is noteworthy, however, is that after analyzing the strata and pottery of the double batter Yuji, the lowest was the Shandong Yongsan culture, the middle was the Akseok culture, and the upper was the bronze culture of the region. If it is clear that an important part of Gojoseon culture belongs to Akseok culture originating from Shandong, it may be reasonable to argue that "partial" of Dongi I and Dongi II are of almost the same lineage, at least in terms of culture. However, the fact that the same cultural style as the double batter's middle class culture is found only in a small part of the southern end of the Liaodong Peninsula is a fatal limitation of the Dongyi II homogeneous theory. In the case of graveyards and earthenware, the main styles appearing throughout the Liaodong Peninsula are Togwangmyo, Onggwanjang, Gobokgwan, Janggyeongho, Mokhangari, etc., and no three-legged pottery, a typical pottery of Shandong, has been found. Therefore, even if the double batter's middle class culture was greatly influenced by the Shandong Akseok culture, it is reasonable to evaluate that the share of the entire culture of the Liaodong Peninsula is extremely weak. Furthermore, it is worth noting that while the form of the graveyard of the double batter's middle story culture is a stone mound tomb, there have been no reports of red stone tombs in the gate-gu culture of Shandong → Sandong Yongsan culture → Akseok culture. Stone mound tombs are rather reported in the Hongsan culture field. Therefore, no matter how distinct the nature of the music culture is in terms of pottery, it is difficult to approve of classifying different cultures as music culture, and it is meaningless to argue that this was the same culture and further discuss that the protagonist was the same race. Meanwhile, some North Korean scholars argue that there are many dolmens in the easternmost part of the Shandong Peninsula, and that the structure is the same as the dolmen group in the southern part of the Korean Peninsula. However, the fact that dolmens are concentrated in the easternmost part of the Shandong Peninsula and are invisible inland suggests that their share in the Shandong region was very weak, whether the main character of the culture went through Shandong or vice versa, and at least they are not the mainstream of Dongi I. In short, it is true that Dongi I, which developed the culture of Daemun-gu → Sandong Yongsan → Akseok culture centering on the Shandong area and maintained its uniqueness until the Spring and Autumn periods, had much more active negotiations with Dongi II's active stage than expected. However, as mentioned earlier, it is forbidden to over-interpret the fact that some cultural elements have been found in very few areas, and it seems to be an excessive leap forward to claim the homogeneity theory of Dongi I and Dongi II with such data. 5. Reviewing the relationship between Sangjok and Dongi II - On behalf of the conclusion, we argued that Dongi I, who has been active in the Shandong area, and Dongi II in the Yoha area cannot be of the same race. However, some may ask back, "Isn't there much the same part of Dongi, that is, the culture of the Yoha area (the cultural origin of Dongi II), which was not active in Shandong, that is, after the mutual culture and Hongsan culture?" Finally, let's analyze this place. In order for the development system of Hongsan culture → Soha Yeon culture → Ha-ha's culture to be connected to the silver culture, the homogeneity of Ha-ha's culture and ship culture must be proved. It is also true that there are many elements of silver culture that inherited the culture of Habuk Yongsan. For this reason, some even argued that "silver culture has expanded to the north" or that "it is the predecessor of silver culture found in the north" or "a variant of Yongsan culture at maturity." However, the fact that "lower-level culture has developed independently throughout the silver phase" suggests that this was not a shipboard culture, but it is meaningless to try to find the predecessor of silver culture in lower-level culture. In other words, the question is what the distribution of onboard culture, the predecessor of silver culture, is showing. What can be answered here is the simple shape and the snowy mountain shape of the Habuk Yongsan culture. While the Habuk's onboard culture Jang Ha-hyung developed from the Habuk Yongsan culture, the Habuk Yongsan culture Sulsan type, which is mainly distributed in the southern half of the Haga-point lower culture, is similar to the Haga-point lower culture.
In other words, the southern limit line of the lower-level culture is generally in contact with the northern limit line of the onboard culture. Just by looking at this, you can prove that the protagonist of the lower-rise culture is completely different from the upper-class. Therefore, it is reasonable to determine the origin of the Sangjok as the northern part of Habuk, and the claim that the Sangjok moved from the Hongsan Cultural Area to Habuk Hanam itself is not established. Meanwhile, recent archaeological achievements suggest that some mutual cultures have shifted (spread?) to the north. In Habuk Ulhyeon Yuji, the upper part of the Iri River, an early silver culture, appears in the upper part of the lower part culture, and in Habuk Noryong Donggamgakjang and Dangsan Goya Sangdaeji, the lower part culture and upper culture appear at the same time. And the culture of the late silver is being discovered near Beijing. In this situation, Yeon was built in this area in the early days of Seoju, and as mentioned earlier, many people claim that the Eun people were forced to migrate in the northeast direction around this period. The northern movement of the Eun people was almost certain in 1990 when the Bronze Age inscribed with a prestigious inscription sealing Taebo, or Yeonsogong, was excavated at the tomb of Yu Riha, Bangsan County, Beijing. However, although it can be admitted that the Eun people moved in the northeast direction at least near the Daerungha basin, no typical commercial culture or early Seoju culture has been found in the Yoseo area, and instead, a lower-level culture that differs greatly from the early Seoju culture. Overall, this culture has a different lineage from the Jungwon culture of Eunju, and the influence of the northern Bronze Age culture of the Jangseong area and the Bronze Age culture of the Yoha basin is clear. In addition, the main character is now known as Dongho or Sanyong, so it has nothing to do with the Sangjok, and in 1989, more than 500 Sanyong cemeteries of the Spring and Autumn Period were identified in Gundosan Mountain, Beijing. This proves the record that the mountains of the Spring and Autumn Period penetrated deep into the Yeonje area. Therefore, at least after the Seo Dynasty, it is necessary to take issue with the movement of the silver culture to the north and south rather than its influence. In short, (1) proved that the scope of Sangjok's activities before its establishment could no longer be discussed unless it went north and north of the lower north, and (2) it had little to do with the cultural character or historical development of Northeast Asia, even if Sangjok advanced to the Daerungha basin. If this is reasonable, (3) it would be almost impossible to establish the relationship between Sangjok and Dongi II through the movement of Sangjok in the past, or further understand Sang culture as the cultural origin of Dongi II. Contents Source: [Direct Description] Lee Seong-gyu, Based on the first volume of "The Characteristics of Dong-i" and "The History of Korea," we reconstructed it in our own way.
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