중국 ‘요하문명론’의 ‘장백산문화론’으로의 확대와 백두산의 ‘선도(仙道) 제천(祭天)’ 전통

정경희 ( Jung Kyung-hee ) 국제뇌교육종합대학원 국학연구원 2018 선도문화 Vol.24 No.-

The core of ‘the Liao-ho river civilization theory’, ‘Hungshan Culture(Ritual禮制 Culture, Pre-Shang先商 Culture) theory’ started as a historical theory on Zhongyuan中原 and Liaoxi遼西 region in the first place. It was gradually expanded to the east region of Liaoxi, Liaodung 遼東 and Korean peninsula. In this process, ‘the Mt. Changbai culture theory’ was emerged as the easting theory of ‘the Liao-ho river civilization theory’. The basic structure of ‘the Liao-ho river civilization theory’ is that the ethnic center is Manju people(prescribed as a Chinese people since Jin and Qing dynasty) and the cultural center is Chinese people excluding the primary status of Korean people in terms of ethnic group and culture. The genealogy of ‘the Liao-ho river civilization theory’, ‘Hungshan Culture → Xia Jia Dian Lower Culture → Shang Culture’ had broadened to ‘〔Hungshan Culture → Xia Jia Dian Lower Culture → Shang Culture〕 →(Yen dynasty·)Kija Chosun箕子朝鮮→Wiman Chosun衛滿朝鮮→ Four Commanderies of Han dynasty→Goguryeo·Buyeo→Balhae’. This genealogy is the extansion of the historical awareness focused on Shang dynasty, the basic historical awareness of ‘the Liao-ho river civilization theory’. According to this historical awareness, Goguryeo, Buyeo and Balhae as well as Yen dynasty and Kija Chosun were emphasized as a descendant of Shang dynasty. With this, Korean history was abolished from the root. As the starting point for all distortions by China is ‘Hungshan Culture(Ritual Culture, Pre-Shang Culture) theory’, the starting point for all correction of it is just ‘Hungshan Culture(Sundo仙道 Culture, Baedalkook倍達國 Culture) theory’. In the late 1990’s, chinese scholars began to apply ‘Hungshan Culture(Ritual Culture, Pre-Shang Culture) theory’ to the ancient altars that were found in the region of Mt. Baekdu to prove their ‘the Mt. Changbai culture theory’. At last, the two main centers of Sundo Heaven rituals Culture, Hungshan Culture region and Mt. Baekdu region has come into view and ‘the Liao-ho river civilization theory-the Mt. Changbai culture theory’ is exposed to error. Here we can understand that the tradition of Sundo Heaven rituals was diffused from Liaoxi to Liaodung since Hungshan Culture. According to history books of Korean Sundo, Sinsi神市(Mt. Baekdu region) and Cheonggu靑邱(Hungshan Culture region) were just the two main centers of Sundo Heaven rituals Culture during Baedalkook period. When chinese scholars got to know that they were unable to drive Mt. Changbai culture - especially ‘Mt. Changbai Faith’ to the chinese culture, they changed the center of ‘Mt. Changbai Faith’ to the shamanism of Manju people as the next best thing. And they advocated that the ‘Mt. Changbai Faith’ belongs to chinese culture because the shamanism of Manju people was changed to chinese Mountain worship(Ritual Culture) since Jin and Qing dynasty. But the shamanism of Manju people was not merely their inherent shamanism, just but a type of the universal Sundo Heaven rituals of northeast asia since Baedalkook period. In spite of ‘the Liao-ho river civilization theory-the Mt. Changbai culture theory’, China just got to meet Korean Sundo Culture.

통화 만발발자 제천유적을 통해 본 백두산 서편 맥족의 제천문화(Ⅱ) - 2차 제천시설 ‘선돌 2柱 · 積石 方壇 · 祭天祠’를 중심으로 -

정경희 국제뇌교육종합대학원대학교 국학연구원 2019 선도문화 Vol.27 No.-

Wanfabozi萬發撥子 relic is just the typical ‘Heaven Ritual relic’, which was condensed the formation and transition process of Maek貊 race(the chief race of Korean race)’s Heaven Ritual culture during B.C.4000~A.D. 600, from Baedalkook倍達國 to Goguryeo高句麗. It was consisted of two facilities, i.e. ① primary facilities: the three-layered circular altar(the mother-son tomb) with attached square altar and ② secondary facilities: two sets of Menhir·stone mound square altar·shrine for Heaven Ritual. The chinese excavation and research on Wanfabozi was originally intended for the purpose of proving ‘the Liao-ho river遼河 civilization theory-the Mt. Changbai長白 culture theory’, but the excavation results revealed the fictitiousness of ‘the Liao-ho river civilization theory-the Mt. Changbai culture theory’. For the chinese side, the most serious and confused problem of the excavation results was the origins and thecurrent succession of the ancient civilization in Northeast Asia. First, the excavation results of the primary facilities are as follows. The typical Heaven Ritual culture of Baedalkook based on Sundo仙道 thoughts was formed in Liaodong遼東, the west of Mt. Baekdu白頭 area(Baedalkook Cheonpyeong天坪 culture) and spreaded to Liaoxi遼西, Uaryang牛河梁 area(Baedalkook Cheonggu靑邱 culture) and Cheonggu culture spreaded to Zhongyuan中原 area through the Yin殷 dynasty again. According to this cultural propagation path, the origin of Chinese civilization is nothing but the west of Mt. Baekdu area(Cheonpyeong culture). Next, the excavation results of the secondary facilities are as follows. Heaven Ritual culture of Maek race had been widespread in ‘Liaodong ~ Liaoxi area’ since B.C. 4000 and it had been pushed to ‘the west of Mt. Baekdu ~ Korean peninsula area’ during Bronze Age ~ Early Iron Age, i.e. Dangun Josun檀君朝鮮~Yeolgug(列國, the age of division of small countries after the collapse of Dangun Josun). In short, Baedalkook civilization had been succeeded to Korea, not China. The chinese side(State Administration of Cultural Heritage國家文物局), which could not accept these excavation results, concealed Heaven Ritual facilities of Wanfabozi relic finally, and concealed all altars of the west of Mt. Baekdu which were excavated in the 1990s too. 1990년대 중국의 ‘요하문명론-장백산문화론’ 정립 과정에서 백두산 서편 고제단군중 가장 전형적인 홍산문화계 고제단으로 지목, 전면 발굴이이루어졌던 만발발자 유적은 B.C.4000년~A.D.600년 무렵, 곧 배달국~고구려시기 한민족의 주족인 맥족계의 선도제천문화가 성립·변천되어가는 과정을 집약적으로 함축하고 있는 더없이 귀한 유적이다. 유적은 제천·주거·무덤시설로 이루어졌는데 제천시설이 중심이며 나머지 시설은부속시설에 해당한다. 제천시설은 다시 1차 시설 ‘3층원단(모자합장묘)· 방대’, 2차 시설 ‘선돌 2주·적석 방단·제천사’로 나뉜다. 만발발자의 1차 및 2차 제천시설은 크게 보아 B.C.4000년~A.D.600 년 무렵(정식 발굴을 거쳤을 뿐아니라 가장 넓은 시기값을 지닌 만발발자유적의 시기를 기준으로 함) 요동·요서·한반도의 ‘환호를 두른 구릉성제천시설(3층원단·적석단·나무솟대·제천사·선돌·고인돌류)’ 계통으로 중원지역에서는 전혀 나타나지 않는 형태였다. 중국측의 만발발자 유적 발굴은 애초 ‘요하문명론-장백산문화론’을 증명하기위한 목적에서 시작되었지만 결과적으로 동북아 상고문화의 기원과 계승 관계에 대한 새로운 시각을 열어주었다. 첫째, 1980년대 이래 요서 중심으로 이루어진 동북아 상고사 연구를 요동 중심으로 돌려 놓았다. 둘째, 중원문화의 기원이 배달국 요동~요서 문화였음을 보여주었다. 셋째, 중원문화가 배달국문화의 본령인 선도제천문화의 전형을 제대로 전수하지 못하고 지역문화화하였음을 보여주었다. 결과를 수용할 수 없었던 중국측은 만발발자 유적중 제천시설 부분을 은폐하며, 더하여 1990년대 발굴조사되었던 백두산 서편 고제단군 전체를 은폐하게 된다.

통화 만발발자 제천유적을 통해 본 백두산 서편 맥족의 제천문화(Ⅰ) - B.C. 4000~3500년경 ‘3층원단(層圓壇)(모자합장묘(母子合葬墓))·방대(方臺)’를 중심으로 -

정경희 ( Jung Kyung-hee ) 국제뇌교육종합대학원 국학연구원 2019 선도문화 Vol.26 No.-

In the 1990s, the chinese academic circles sought to find elements of Hungshan Culture(Ritual禮制 Culture, Pre-Shang先商 Culture) in Mt. Baekdu area according to ‘the Liao-ho river遼河 civilization theory - the Mt. Changbai長白 culture theory’. Especially they paid attention to the stone mound altar·tomb(the ancient altars) in Tonghua area, the west of Mt. Baekdu. Tonghua area was the center of Maek race(the chief race of Korean race)’s cultural domain, the west of Mt. Baekdu which has been populated and flourished since the late Neolithic period. The research on the ancient altars in the west of Mt. Baektu began in 1989 with the discovery of ‘the Liming黎明 altar’ in Tonghua, which received the attention of the chinese academic circles and the communist party of China and about 40 altar relics were surveyed or excavated until 1995. To the next step, based on these successful research results, the systematic and massive excavation on ‘the Wanfabozi altar’ in Tonghua was conducted during 1997~1999. The Wanfabozi relic was consisted of Heaven Ritual facilities, Residential facilities and Tomb facilities. Among them, Heaven Ritual facilities are the main facilities, and the remaining Residential facilities and Tomb facilities are the attached facilities of Heaven Ritual facilities. Heaven Ritual facilities continued from the late neolithic period(Baedalkuk倍達國) to Dangunjoseon檀君朝鮮 and Koguryo高句麗 period and it was consisted of ① the three-layered circular altar(the mother-son tomb) with attached square altar facility, ② the moat · two sets of Menhir · square altar · Shrine for Heaven Ritual facility. In this paper, the first facility was reviewed. The construction time of ‘the three-layered circular altar(the mother-son tomb) with attached square altar’ was B.C. 4000~3500. And the way that mother and son were buried together and the bear clay statue(Doung陶熊), jades and pottery with swastika excavated from the tomb showed that Bear熊 race(later Maek貊 race) in the late neolithic maternal society with bear-belief tradition, had embraced the advanced Heaven Ritual culture based on Sundo仙道 thoughts such as ‘Chun天·Ji地·In人(Circle·Square·Triangle)’ Thoughts(The idea of One-Three). These excavation results notices the change of research trend on the ancient history of East Asia, centering on liaoxi遼西 area since 1980s. Especially chinese scholars, according to ‘the Liao-ho river civilization theory-the Mt. Changbai culture theory’, have argued that Hungshan culture in Liaoxi area was spread to Liaodong遼東 area as well as Zhongyuan中原 area. But the excavation results of Wanfabozi altar shows that the typical Heaven Ritual culture based on Sundo thoughts was formed in Liaodong area and spreaded to Liaoxi area, and was in full bloom in Liaoxi area and again spreaded to Zhongyuan area. This is why the chinese official reports on Wanfabozi relic(State Administration of Cultural Heritage國家文物局’s) completely concealed Heaven Ritual facility.

중국의 백두산 관광정책과 뉴패러다임

윤휘탁 동북아역사재단 2024 東北亞歷史論叢 Vol.- No.84

중국정부에서는 2000년대부터 추진한 ‘동북진흥전략’의 일환으로 문화관광산업을 육성했다. 특히 길림성 정부에서는 “제12차 5개년(2011~2015) 계획” 기간 ‘장백산문화건설공정’을 추진하고 있다. 이것은 백두산 권역의 생태문화 관광산업을 육성하고 백두산의 귀속권과 주도권을 강화시키려는 것이다. 중국에서는 장백산이 중국의 산이라고 하는 ‘장백산 문화론’을 주창하고 있다. 또한 겨울철의 얼음과 눈, 여름철의 피서 여행, 봄과 가을철의 자연생태 관광, 레저·스포츠 대회, 각종 축제, 민속문화 등을 결합시켜 백두산 권역을 세계적인 수준의 관광 휴양지를 조성하고 있다. 백두산 권역에서는 자연생태 스포츠센터, 관광 리조트, 스키장, 온천 휴양지, 관광열차 노선이 만들어지고 있다. 더 나아가 중국정부에서는 ‘일대일로(一帶一路)’ 정책의 일환으로 러시아, 북한과 합작을 통해 두만강 지역의 국경을 넘나드는 관광지대를 조성하고 있다. “제14차 5개년(2021~2025) 계획” 기간에는 문화와 관광을 융합해 백산시(白山市)와 장백산 권역을 일체화해서 세계적 수준의 생태관광지로 만든다는 목표를 내세우고 있다. 이를 위해 압록강과 두만강 지역의 중국과 북한의 접경지역, 러시아 연해주 지역의 도로망과 철도를 연결해서 국제적인 문화관광 산업지대를 육성하고있다. 결국 중국정부가 추진하는 ‘장백산문화건설공정’은 동북진흥전략, 두만강구역 개발, ‘일대일로’ 등의 국가전략이 집약된 것이다. 이 공정에는 역사문화와 자연생태 관광산업을 결합시켜 백두산의 역사문화적 귀속권과 정치경제적 주도권을 확보함으로써 백두산에 대한 한반도의 영향력을 차단하려는 중국의 의도가 작용하고 있다. 이러한 노력으로 2024년 3월 중국은 백두산을 유네스코의 세계지질공원으로 등재했다. The Chinese government has fostered the cultural tourism industry as part of the ‘Northeast Promotion Strategy’ promoted since the 2000s. In particular, the Jilin Provincial government is promoting the ‘Changbai Mountain Cultural Construction Project’ during the 12th Five-Year Plan (2011-2015). This is to foster the eco-cultural tourism industry in the Baekdu Mountain area and strengthen the ownership and leadership of Baekdu Mountain. In China, the ‘Changbai Mountain cultural theory’ is advocated, which states that Changbai Mountain is a Chinese mountain. In addition, the Baekdu Mountain area is creating a world-class tourist resort by combining ice and snow in the winter, summer vacation trips, natural ecology tourism in the spring and fall, leisure and sports competitions, various festivals, and folk culture. In the Baekdu Mountain area, natural ecological sports centers, tourist resorts, ski resorts, hot spring resorts, and tourist train lines are being built. Furthermore, as part of the ‘One Zone, One Road(一帶一路)’ policy, the Chinese government is creating a cross-border tourism zone in the Duman River region through collaboration with Russia and North Korea. During the 14th five-year plan (2021-2025), the goal is to integrate culture and tourism to integrate Baishan(白山) City and the Changbai Mountain region into a world-class eco-tourism destination. To this end, we are fostering an international cultural tourism industry zone by connecting the road network and railways in the border areas between China and North Korea in the Yalu River and Duman River regions and the Russian Maritime Province. In the end, the Changbai Mountain cultural construction project promoted by the Chinese government is an integration of national strategies such as the Northeast Revitalization Strategy, Duman River Area Development, and ‘One Zone, One Road’. In this process, China’s intention is to block the Korean Peninsula’s influence on Mt. Baekdu by combining historical culture and natural eco-tourism industries to secure Mt. Baekdu’s historical and cultural ownership rights and political and economic leadership.

중국에서의 ‘滿洲(長白山) 主人論’의 表象化 작업과 의미

윤휘탁 ( Yoon Hwy Tak ) 중국사학회 2019 中國史硏究 Vol.0 No.119

Recently, in China, to make Manchuria a complete territory of China and to strengthen the mine ownership of Mt. Baekdu, the master of Changbai(長白) Mountain is claiming that it is a Chinese nation of Suishin(肅愼) tribe. In other words, this logic is that the tribes of Suishin(肅愼) have worshiped Changbai Mountain and served as a base for their daily life, so that the master of Manchuria and its core, Changbai Mountain are a Suishin nation. However, in the “Master Logic of Manchuria (Changbai Mountain)” claimed in China, it is denied that the sacred mountain consciousness of the Korean people to Baekdu(白頭) Mountain, the fact of the cult of Baekdu Mountain in the Joseon (朝鮮) Dynasty, Baekdu Mountain spreads across the border between North Korea and China and that the two countries are managing it. Therefore, this logic denies the perception and relatedness of Baekdu Mountain in neighboring countries and reveals China’s exclusive intention to monopolize Baekdu Mountain. Considering these points, the history and culture relation of neighboring countries and the ethnic sentiment are neglected in the “master logics of Manchuria (Changbai Mountain)” claimed in China. In other words, the logic reveals the color of 'the neutralization of exclusively historical culture' and ‘imperialism in the cultural territory’.

중국 만주족(滿洲族)의 민족문화회복과 중화민족화(中華民族化)에 관한 연구

공봉진 동북아시아문화학회 2013 동북아 문화연구 Vol.1 No.34

This paper is a study on the ‘Rehabilitation of National Culture’ and ‘Chinese Nationalization’ of Man(滿) Nationality in China. First, I deal with ‘rehabilitation of national culture’ of Man(滿) nationality. In china, Manchus is studying on the Man’s genealogy and the Manchu language. For learning Manchu culture, the Manchus established manchurian culture learning center. Manchus is emphasized their ethnic identity. Second, I deal with Qing History Project and ‘theory of Mt. Changbai(Baedu) culture’. China argues that Mt. Baekdu is the origin of the Manchus. And, China has denied the ancient Korean history in the Northeast Region. Under China’s ‘theory of Mt. Changbai culture’, China claiming that the ancient Korean kingdoms of Goguryeo and Balhae were in fact part of China’s history. China claimed that Malgal(靺鞨) people found the Balhae Dynasty.

중국의 ‘백두산공정’ — ‘長白山文化建設工程’에 관한 試論 —

윤휘탁 중국근현대사학회 2018 중국근현대사연구 Vol.78 No.-

从2000年代起, 中国政府提倡不仅“长白山文化论”, 而且長白山也是满族的发源地以及聖山的逻辑。这样的逻辑是爲了否认長白山与朝鲜半岛的历史文化的联系性質的。它是爲了阻止朝鲜半岛对長白山以及中國東北地區的影响的。中国政府正在通过“长白山文化论”及满族對長白山的聖山情緖,要准备韓國與中国之间將出现的長白山歸屬權及领土争端問題。此外,自2010年以来,中国一直在推广“长白山文化建设工程”。这一工程就是发现長白山历史文化遗迹,发展長白山自然生态旅游资源,掌握對長白山历史文化資源的主導權而获得经济利益,使長白山成为中国名山的战略。为此,中国举办了与長白山相关的各种节日,硏讨會,锦标赛,宣传長白山是中国的一座山。此外,中國政府長白山周边正在铺设机场,环形旅游道路,高速公路,高速铁路和水路观光路线,打造立体交通网络。正在建设各种旅游度假胜地,温泉,滑雪场,狩猎场,艺术展览馆,文化演出厅和植物园。它通過有關長白山的电影,电视剧,纪綠片,歌舞,动画片和文学作品,積極表明長白山就是中国的一座名山。

통화 만발발자 제천유적 추보(追補) 연구: 『통화만발발자유지고고발굴보고』를 중심으로

정경희(Jung, Kyung-Hee) 한국유라시아연구원 2020 유라시아문화 Vol.3 No.-

본고는 통화 만발발자 제천유적에 대한 필자의 기존 연구에 근간 『통화만발발자유지고고발굴보고』를 추가, 만발발자 제천유적의 분기별 변천상을 새롭게 조명한 연구이다. 1기-조단(B.C.4000~B.C.3500년)의 시기, 선도사상의 요체인 삼원(천·지·인, 원·방·각)의 상징성을 요령 있게 담아낸 거대 규모의 적석단총, ‘3층원단(모자합장묘)·방대’가 조성되었다. 그 주인은 배달국 초 환웅족이 가져온 선진적 선도제천문화를 수용하여 토템족 웅족사회를 천손족 맥족(환웅족+웅족)사회로 바꾸어놓은 역량 있는 선인 지도자 웅녀군이었다. 1기(B.C.4000~B.C.3000년, 배달국 전·중기) 제천단의 거대 규모와 대비되는 간결하고 담백한 제천의 흔적은 선도제천문화의 태동기, 군더더기 없이 기본에 충실한 선도제천문화의 출발점을 보여주었다. 2기(B.C.13세기~8세기, 단군조선 후기) 만발발자의 드넓은 소도제천지에는 3층원단·방대의 국부에 주·부 제천사 2좌가 들어서 있었을 뿐이었다. 1기에 자리 잡힌 소도제천문화의 기본 틀이 유지되고 있었던 것으로 바라보게 된다. 3기(B.C.8세기~B.C.3세기, 단군조선 말기)가 되자 소도제천문화가 크게 형식화되고 번잡해졌으며, 이전에 보이지 않던 위계성까지 생겨났다. 단군조선 말기 맥족사회의 분열·와해 국면 속에서 선도제천문화도 세속화되고 있었던 것이다. 4기(B.C.3세기~3세기, 고구려 개창기)가 되자 종래 번속화 방향으로 흘렀던 소도제천문화는 재차 간결화되면서 새로운 안정 국면을 맞았다. 고구려의 개창으로 맥족사회가 안정을 찾아가는 시대분위기와 맞물린 변화였다. 5기(3세기~5세기, 고구려 중기)에는 제천시설의 중첩 및 소규모화 현상, 또 제천공간의 축소 현상이 두드러졌다. 고구려 중기 선도제천문화의 위상이 서서히 약화되어 가는 추세를 보여주었다. This paper is a supplementary study that sheds light on the changes of ‘Wanfabozi萬發撥子 relic’ according to the periods by adding 『Tonghua Wanfabozi Site Archaeological Excavation Report』 to my previous study on Wanfabozi relic. During the early 1st period of Wanfabozi(4000B.C.∼3500B.C., early Baedalkook倍達國), the huge scale stone mound altar·tomb, i.e., ‘the three-layered circular altar with attached square altar(3層圓壇·方臺)’ that captured the symbolism of Samwon三元(Cheon天·Ji地·In人, Won圓·Bang方·Gak角), a key element of Sundo仙道 ideas, was built. Its owner was King Ung-nyeo熊女君, a competent good leader who transformed ‘Totem Ung熊 people’ society into ‘Heavenly Maek貊 people(Hwanung桓雄 people + Ung people)’ society by accepting the advanced Sundo culture brought by Hwanung people in early Baedalkook. During the 1st period of Wanfabozi(4000B.C.∼3000 B.C., early and middle Baedalkook), in contrast to the huge scale of ‘the three-layered circular altar with attached square altar’, the traces of concise and plain ritual procedure showed the starting point of the Sundo Heaven Ritual culture, which is faithful to the basics and the essence of the Sundo without any unnecessity. In the 2nd period of Wanfabozi(the 13th century B.C.∼the 8th century B.C., late Dangun Josun檀君朝鮮), there were only two main and secondary temples for Heaven Ritual on a part of ‘the three-layered circular altar with attached square altar’. The framework of the Sundo Heaven Ritual culture, which was established in the 1st period, was maintained. In the 3rd period of Wanfabozi(the 8rd century B.C.∼the 3rd century B.C., late Dangun Josun), the Sundo Heaven Ritual culture was formalized and complicated, and even the hierarchical tendency that had never existed before was formed. In the midst of the division and disintegration of the Maek貊 society in late Dangun Josun, the Sundo Heaven Ritual culture was also being secularized. In the 4th period of Wanfabozi(the 3rd century B.C.∼the 3rd century, early Goguryeo高句麗), the Sundo Heaven Ritual culture, which had been flowing in the direction of secularization, had been arranged in order again and had taken a new phase of stability. These changes were coincided with the mood of the times that the founding of Goguryeo brought a new stability to the Maek society. During the 5th period of Wanfabozi(the 3rd century∼the 5th century, middle Goguryeo), the noticeable point of change in Wanfabozi were just the miniaturization of the Heaven Ritual facilities and the reduction of ritual space. These points show that the status of the Sundo Heaven Ritual culture in the Maek society was gradually weakening from this time on.

중국의 ‘백두산공정’

윤휘탁(尹輝鐸) 중국근현대사학회 2018 중국근현대사연구 Vol.78 No.-

백두산 서편의 제천유적과 B.C.4000년~A.D.600년경 요동 · 요서 · 한반도의 ‘환호를 두른 구릉성 제천시설’에 나타난 맥족의 선도제천문화권

정경희(Jung Kyung-Hee) 고조선단군학회 2019 고조선단군학 Vol.40 No.-

1990년대 중국측은 ‘요하문명론-장백산문화론’에 따라 백두산 일대에서 홍산문화(선상문화 · 예제문화)의 요소를 찾아내고자 하였고 일차적으로 백두산 서편 통화지역의 적석 단 · 총에 주목하였다. 통화 일대의 고제단 연구는 1989년 여명 제단의 발견에서 시작되었는데, 중국 당국의 주목을 받아 1990년대 10여년간 만발발자 제단 및 여명 제단을 위시하여 무려 40여기에 이르는 고제단군이 발굴조사 되었다. 발굴 결과를 종합해보면, 백두산 서편 제천유적의 기본 성격은 B.C.4000년~A.D.600년경 환호를 두른 구릉성 제천시설(3층원단 · 선돌 · 적석단 · 제천사류)로 정리된다. 이는 요서 우하량 상층적석총 단계(B.C.3500년~B.C.3000년경)의 환호를 두른 구릉성 제천시설(3층원단류), 청동기~초기철기시대 한반도 남부의 환호를 두른 구릉성 제천시설(적석단 · 나무솟대 · 제천사 · 선돌류)로 계승되었다. 필자는 이상의 ① B.C.4000년~A.D.600년경 요동 백두산 서편지역의 환호를 두른 구릉성 제천시설(3층원단 · 선돌 · 적석단 · 제천사류), ② B.C.3500년~B.C.3000년경 요서 우하량지역의 환호를 두른 구릉성 제천시설(3층원단류), ③ 청동기~초기철기시대 한반도 남부지역의 환호를 두른 구릉성 제천시설(적석단 · 나무솟대 · 제천사 · 선돌류)을 동일 계통 유적으로 보고, ‘B.C.4000년~A.D.600년경 요동 · 요서 · 한반도의 환호를 두른 구릉성 제천시설(3층원단 · 적석단 · 나무솟대 · 제천사 · 선돌류)로 총칭해보았다. 중국측이 ‘요하문명론-장백산문화론’을 추진해간 결과 아이러니하게도 B.C.4000년~A.D.600년경 요동 · 요서 · 한반도지역을 관통하던 ‘맥족계 선도제천문화권’의 존재가 드러난 것이다.