조선시대 포은 후손의 경남 동부지역 이거 양상 연구

정경희(Jung Kyung-hee) 포은학회 2014 포은학연구 Vol.13 No.-

This study is on the migration of Poeun(圃隱)'s descendants from western Gyeongsangnam-do(慶尙南道) to the eastern Gyeongsangnam-do during the late 17th and 18th centuries in Joseun Dynasty. In the 15th century Seolgok(雪谷) Jung Bo(鄭保), the grandson of Poeun Jung Mongju(鄭夢周), was forced to exile to Danseong(丹城) located in western Gyeongsangnam-do because of having criticized the usurpation of King Sejo(世祖). After that Poeun's descendants started to settle down in the localities of western Gyeongsangnam-do such as Hapcheon(陜川), Jinju (晉州) and Danseong(丹城). In the 16th century Poeun started to be venerated and his descendants came to be powerful and prominent. From the 17th century, the branch of Sir Limheon(林軒公系) founded by Limheon(林軒) Jung Sephil(鄭世弼) became leading nobility power in western Gyeongsangnam-do. Generally they tended to belong to military nobility such as Bukin(北人) Party and Nammyung(南冥) School. In the late 17th century Seoin(西人) and Noron(老論) Parties grasped political power, therefore, Bukin Party started to be divided and stagnated gradually. This affected to Poeun's descendants in the western Gyeongsangnam-do. Their status in military nobility was weakened and their academic and political discourses fell under the influence of Noron Party. In general stagnation of Poeun's descendants in western Gyeongsangnam-do, some of them migrated to eastern Gyeongsangnam-do. The branch of Sir Limheon migrated to Yangsan(梁山) and Haman(咸安), and the branches of Sir Sean(世安公系) and Sir Seryun(世倫公系), to Ulju(蔚州) and Gimhae(金海). Jung Doman(鄭道萬)'s family of the branch of Sir Limheon in Yangsan was central force of Poeun's descendants of the eastern Gyeongsangnam-do. They had produced a leader for national independence in Japanese colonial era and has been editing the tradition of unswerving loyalty(忠烈) of Yangsan in modern times. We can see that the tradition of unswerving loyalty inherited from Poeun to Seolgok and Limheon continues in modern times. 본고는 15세기 이래 경남 서부 합천ㆍ진주ㆍ단성 등지에 정착한 포은 후손들이 17세기 후반~18세기를 지나면서 인근의 경남 동부 양산ㆍ함안ㆍ울주ㆍ김해 등지로 이주해 간 양상에 대한 연구이다. 포은 정몽주의 손자인 설곡 정보가 세조의 왕위 찬탈을 비판하다 경상도 단성지역에 유배된 이후 그 셋째 아들 정윤관이 이곳에 정착하면서 포은 후손들의 경상도 지역 세거가 시작되었다. 16~17세기 포은이 사림세력의 절대적 추앙을 받으면서 포은 후손들이 재기하게 되는데, 경상도 지역에서 는 정윤관의 손자이자 병마절도사를 지낸 임헌 정세필을 계파조로 하는 '임헌공계'를 중심으로 합천ㆍ단성ㆍ진주 등 경남 서부지역의 유력 사족세력으로 자리잡았다. 이들은 대체로 남명학파 북인계이자 무반 가문으로서의 면모를 보였다. 17세기 후반 이래 서인-노론의 집권으로 경상도 지역의 북인계 세력은 침체 국면에 놓이게 된다. 당시 임헌공계의 경우 정세필의 증손인 합천의 '정욱계' 및 단성ㆍ진주의 '정훤계' 양대 계열이 중심이 되고 있었는데 무반 가문으로서의 면모가 현저히 감손되었고 학문이나 당색 면에 노론화하는 경향이 나타났다. 이러한 분위기 속에서 인근 경남 동부지역으로 옮겨가는 세력이 생겨났으니 임헌공계 중 함안ㆍ양산, 세륜공계 중 울주, 세안공계 중 울주ㆍ김해 등지로 옮겨간 경우가 그러하다. 특히 경남 동부 포은 후손의 중심세력인 양산 지역 임헌공계 정도만 계열에서는 일제시기 독립운동가를 배출하며 현대에는 일제시기 양산지역 항일독립운동의 전통, 또 고대 이래 양산지역에 면면히 내려온 충렬의 전통을 집대성하는 흥미로운 면모가 나타났다. 포은-설곡-임헌으로 이어지는 충렬의 가풍이 시대와 지역의 격간을 넘어 이어지고 있었던 것으로 바라보게 된다.

여말 학계와 『天符經』

정경희 ( Kyung Hee Jung ) 국제뇌교육종합대학원 국학연구원 2009 선도문화 Vol.6 No.-

When we give chase to 『Chunbu-kyung』(天符經)』, first we get to encounter Kosung(固城) Lee`s family. The origin of Kosung Lee`s family studies was Lee-am(李암), a scholar of late Koryo dynasty. He had compiled a Korean Sundo history book like 『Taebaek-jinhoon(太白眞訓)』, 『Dangun-segi(檀君世紀)』. Although all teaching that does not conform to Confucianism was attacked since the founding of Confucianism state Chosun, Lee-am`s descendants of the fourth generation, Lee-mak(李陌) had compiled one of the most important Korean Sundo history book 『Taebaek-ilsa太白逸史』. As the confucian criterion had been strengthened in late Chosun dynasty, Kosung Lee`s family had to move to Pyungbook(平北) Sakju(朔州) region, and their studies had disappeared. When Confucianism had missed the role as the spirit of the times in the close of Chosun dynasty, their studies could revive again. In the end of 1890`s, Lee-gi(李沂), the member of Kosung Lee`s family and his follower Gye-yoonsoo(桂延壽) started to publish and write notes on Sundo history ooks stored in Kosung Lee`s family. They gathered to organize `Danhakwhe(丹學會)`. Since modern times Kosung Lee`s family contributed to the revival of Korean Sundo greatly. Like this Kosung Lee`s family since modern times, handed down many sundo books, among these books 『Chunbu-kyung』 was accounted very importantly. Lee-am`s sundo was propagated to Kosung Lee`s family first. On the other side it was propagated to scholars of the day through Lee-am`s school. Lee-am`s sundo was propagated to his follower Lee-sack(李穡). Lee-am and Lee-sack`s sundo was propagated to Dumoon-dong(杜門洞) scholars, i.e. Bum-saedong(范世東), Min-anbu(閔安富). Bum-saedong had compiled one of Korean Sundo history book 『Bookboo-yuegi北夫餘記』 and had written notes on 『Chunbu-kyung』. Min-anbu had handed down 『Chunbu-kyung』. Min-anbu`s 『Chunbu-kyung』 is very important because it is the only old book, more over the type of Gabgol-moon(胛骨文, inscriptions on bones and tortoise carapaces). With the exsistance of Min-anbu`s 『Chunbu-kyung』, we can know that the Nokdo-moon(鹿圖文, the letter shape of deer`s footprint)-typed 『Chunbu-kyung』 had appeard in the age of Sinsi-Baedal(神市倍達) and the Gabgolmoon-typed 『Chunbu-kyung』 had used jointly with it in the end of Dangun-chosun(檀君朝鮮). The Gabgolmoon-typed 『Chunbu-kyung』 had handed down to the age of Koryo dynasty.

AI-based International Movies Success Prediction in South Korea

Kyung-hee Jung(정경희),Nguyen Duc Toan,Jung-hyun Bum(범정현),Hyun-seung Choo(추현승) 한국정보과학회 2022 한국정보과학회 학술발표논문집 Vol.2022 No.06

『부도지(符都誌)』에 나타난 한국선도(韓國仙道)의 일·삼론(一·三論)

정경희 ( Kyung Hee Jung ) 국제뇌교육종합대학원 국학연구원 2007 선도문화 Vol.2 No.-

『Budo-ji符都誌』consists of two parts. The former part is the ontology and the historical view of Korean Sundo. The latter part is the origin of human history and Korean history viewing through the historical view based on Korean Sundo. According to the historical view of 『Budo-ji』, the age of Mago-sung麻姑城 that the progenitors of the human race had completed to their mission that is to maintain the order of the universe, was indicated to the ultimate model for human to pursue. The historical view to pursue the revolution to the age of Mago-sung could be called to the historical view of Bokbon(復本: the revolution to the root). In Korean Sundo, it has been conceived that ``One``(Il一: Oneness, the whole, God: 신) has an inclination to repeat endless periodicity of birth and death. Also 『Budo-ji』 has the theory on the periodicity, it is the theory on Sun-chun先天(the preceding periodicity of the being or the universe) and Hu-chun後天(the following periodicity of the being or the universe). When we investigate flows of Sun-chun先天 or Hu-chun後天 minutely, we can find out the fact that these periodicity is just the process of the three dimensions of the being or the universe, that is Chun(天: Information or Naught無·空 : Huh-dal-sung虛達城), Ji(地: Material : Sil-dal-sung實達城), and In(人: Energy : Ki氣 : Mago-sung麻姑城), is harmonized to revealed to the concrete being or the concrete universe. In 『Budo-ji』, the process that the three dimensions of the being or the universe is harmonized to revealed to the concrete universe or the concrete being, was divided into several stages. Also this process was explained with the theory on Ruh-Yul(呂律論) and the theory on Eum-Hyang(音響論). According to the theory on Ruh-Yul(呂律論), Ruh(呂) acts first, and then Yul(律) acts in the second place. As Yul(律) acts, the being or the universe can be revealed itself concretely. The acting aspect of Ruh(呂) was conceptualized to Eum(音) and the acting aspect of Yul(律) was conceptualized to Hyang(響). Therefore the theory on Ruh-Yul(呂律論) and the theory on Eum-Hyang(音響論) are different expressive methods about the same theory. In conclusion, Ruh(呂) or Eum(音) means the possibility of revelation to the being or the universe. Yul(律) or Hyang(響) means the consequence of revelation to the concrete being or the concrete universe. In 『Chunbu-kyung天符經』and 『Samil-singo三一신誥』, there is the original form of the theory on One-Three(一三論) of Korean Sundo. We can find just the same theory in 『Budo-ji』.

대전시 일부 유아교육기관 및 보육시설 교사의 구강보건교육에 대한 지식, 행동, 태도

정경희 ( Kyung Hee Jung ),이흥수 ( Heung Soo Lee ),전재규 ( Jae Gyu Jeon ),장기완 ( Kee Wan Chang ) 대한예방치과·구강보건학회 2009 대한구강보건학회지 Vol.33 No.4

Objective: The aim of this study is to survey the knowledge, attitude and behaviors of preschool teachers about the oral health education. Method: The questionnaire were performed to 248 teachers of 37 preschools, kindergarten and nursery school, located at Daejeon Metropolitan City in Korea. The sampling method was convenient sampling method. Result: In the questions of the oral health knowledge, the correct answer rate was less than half. This meant that teachers in the preschools had a poor knowledge about the oral health. Twenty four percent of teachers would like to take part in oral health education program by professional oral health educator. The teachers preferred `the cause and process of caries`, `the diet guidance`, `the relation between tooth brushing and caries` as the contents of education. The teachers answered it the most effective provoking media by puppet drama and story telling. Most teachers taught children tooth brushing. As a teaching method of tooth brushing, three quaters of teachers thought it the best method to demonstrating tooth brushing by them. Eighty four percent of teachers were agreed with the use of the fluoride mouth rinsing program. Conclusion: The oral health education to the teachers in preschools should be intensified for the promotion of children`s oral health status.

한국선도 수행의 실제

정경희 ( Kyung Hee Jung ) 국제뇌교육종합대학원 국학연구원 2012 선도문화 Vol.12 No.-

The basic ontology of Korean Sundo is the idea of ``One-Three-Nine (一·三·九論)``(the idea of the five natural elements of the three dimensions(三元五行論)). In this theory, it is considered that the substance of being is ``One Ki氣(Three Ki: Chun天(Information or Naught無·空), Ji地(Material) and In人(Energy)), God( , three gods(三)), Heaven(the Kingdom of Heaven), the Big Dipper``. It is the original cosmic energy, i.e. ``active vitality`` with the property of naught. The substance of being, ``One Ki``(``Three Ki``) starts to move and makes the material world, i.e. the phenomena of being which is composed of ``Nine Ki( Five Ki: Ki氣·fire火·water水·earth土·Chunbu天符). Especially this theory focuses on the revolution of human because only human is considered to be able to revolve to the substance of being, ``cosmic One Ki(Three Ki)``. Although ``One Ki(Three Ki)`` is the substance of human, it is very hard to recognize. By receiving ``cosmic One Ki(Three Ki)`` from the Big Dipper, the disciplinant can be purified gradually and ``his latent One Ki(Three Ki)`` can be awakened. When the disciplinant request ``cosmic One Ki(Three Ki)`` with sincerity and trust from his ``middle hypogastric center(heart)``, ``cosmic One Ki(Three Ki)`` flows into the disciplinant and Susung-whagang(水昇火降: water Ki`s rising and fire Ki`s falling) happens in his body. With Susung-whagang, Five Ki are harmonized and finally three hypogastric centers are developed and completed. The developement of three hypogastric centers occurs simultaneously, but the completetion of three hypogastric center has sequent order, i.e. the lower hypogastric center→ the middle hypogastric center→ the upper hypogastric center. After all the pivotal point of Korean Sundo discipline is receiving ``cosmic One Ki(Three Ki)`` with sincerity and trust from the disciplinant`s ``middle hypogastric center(heart)``. Thus it can be said that two conditions of Korean Sundo discipline is ``cosmic One Ki(Three Ki)`` and ``the sincerity and trust from the disciplinant`s middle hypogastric center(heart)``. Korean Sundo`s Great Masters, Samsung(三聖:Whanin桓因·Whanwoong桓雄·Dangun檀君) had got united with ``cosmic One Ki(Three Ki)`` through sundo discipline and they has been identified with ``cosmic One Ki(Three Ki)`` in Korean Sundo tradition. Thus they can connect ``cosmic One Ki(Three Ki)`` to the disciplinant. After long stagnation of Korean Sundo since Dangun-Chosun(檀君朝鮮) period, it is fortunate for Korean Sundo which has been misunderstood as low-grade religion to revive and recover its original discipline form.

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(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.

배달국 초 백두산 천평문화의 개시와 한민족(예맥족·새밝족·맥족)의 형성

정경희 ( Jung Kyung Hee ) 국제뇌교육종합대학원 국학연구원 2020 선도문화 Vol.28 No.-

This thesis is a study on the origin of the Korean people(Han韓 race), i.e. ‘[Maek貊 race(Hwanung桓雄 race + Ung熊 race)] + Yeh(濊) race(Ho虎 race) → Han race(Yemaek濊貊 race·Saepark새밝 race·Maek race)’, according to a research perspective that recognizes the ancient culture between 4000B.C.~2400B.C. in full bloom in Northeast Asia as ‘Baedalkook-Sundo(仙道) culture’ As Confucian historical recognition became popular in Korean society, the history of the formation of the Korean people in early Baedalkook and the history of Baedalkook, Dangun Chosun(檀君朝鮮), and Buyeo(夫餘), which embraced the northern peoples with Sundo Heaven Ritual(祭天) Culture, were forgotten. Nowadays, with the development of Northeast Asian archeology, the ‘Baedalkook-Sundo culture’, the true starting point of Korean history, has been restored, and it is possible to clarify the ethnic and cultural identity of Koreans. First, in the early Neolithic period, the Ung race and Ho race were only Totems, but after the opening of the late Neolithic and Chalcolithic periods, the Korean people were newly formed through the combination of the Hwanung·Ung·Ho races and the Sundo Heaven Ritual Culture became the national culture. As a result, the Korean people changed from Totem people to Chunson(天孫) people. Second, the Sundo Heaven Ritual Culture and the Chunson(天孫) thought of the Korean people during Baedalkook and Dangun Chosun periods spread beyond the East, West, and South Asia through the northern peoples to Eurasia, forming the basic framework of the world’s ancient civilizations and elevating the dignity of human history. The Sundo Heaven Ritual Culture and the Chunson thought of Baedalkook contributed to the development of human culture beyond the national culture by presenting deep understanding and insights into the direction of human culture development.

홍산문화 ‘곰(맥)-마고삼신-매’ 표상의 기원과 변천

정경희 ( Jung Kyung Hee ) 국제뇌교육종합대학원 국학연구원 2021 선도문화 Vol.30 No.-

Around B.C.7000 of the late Neolithic Period, Ki(氣)-energy symbols such as ‘Goddess, conceptus(胎芽), animal totem’ were widely seen in Northeast Asia. The animal totems in Liaodong(遼東) areas were mainly ‘Bear·Hawk etc’ since the early Neolithic Period, while the animal totems in Liaoxi(遼西) areas were ‘Lizard·Pig·Deer·Hawk etc’. Around B.C.4000 of Hungshan Culture, Ki-energy symbols of Liaodong and Liaoxi areas were completely renewed in form and meaning. That was just ‘Bear(Maek)-Goddess(Magosamsin)-Hawk’ symbol in Niuheliang(牛河梁) Shrine(Goddess Shrine) and stone mound tombs around Goddess Shrine. This symbol expressed ‘Suseung-Hwagang(水昇火降) thought’, the essence of the idea of the five natural elements of the three dimensions(三元五行論) of Korean Sundo(韓國仙道). ‘Suseung-Hwagang’ means primarily the law of circulation of human Ki-energy. On the other hand, it also means ‘Jocheon(朝天)’ thought that the energy of the human body is returned to the ultimate Ki-energy of the universe(Magosamsin) after his death. This symbol, which expresses the idea of Suseung-Hwagang and Jocheon, shows the full-fledged development of the Sundo Heaven rituals(仙道祭天) culture. Since the early Neolithic period in Northeast Asia, there have been various animal totems such as Lizard·Pig·Deer·Hawk etc, but by Hungshan Culture, Bear·Hawk, which were the representative animal totems of Liaodong area, were raised to the representative animal totem regardless of Liaodong and Liaoxi areas. This suggests that the Bear-totem tribe, Maek tribe(貊族) has become the hegemon of Northeast Asia. Around B.C.4000, the political and social changes in which Baedalkook(倍達國) was opened and Maek tribe(Ung tribe(熊族) + Hwanung tribe(桓雄族), present-day Korean People) of Baedalkook entered Liaoxi area led to that change. Unlike the stereotype of ‘Bear(Maek)-Magosamsin-Hawk’ across the Northeast Asia, which encompasses the Liaodong and Liaoxi areas after the opening of Baedalkook, the traditional lizard·crocodile totem of Huaxia tribe(華夏族) was renewed as Dragon totem by the descendants of the Ung (Maek) tribe who migrated from Baedalkook to Zhongyuan中原 areas in the Yellow River areas. And the ‘Dragon(龍)-Phoenix(鳳)’ symbol was created during the fight between Huaxia tribe and Dongyi tribe(東夷族). In addition, traditional lizard·crocodile and tiger symbol of Huaxia tribe were absorbed into the Chinese Taoism, resulting in ‘Dragon(龍)-Tiger(虎)’ symbol and ‘Dragon(龍)- Xiwangmu(西王母)-Tiger(虎)’ symbol. ’Bear(Maek)-Magosamsin-Hawk’ symbol of Maek tribe and ‘Dragon-Magosamsin-Phoenix’ symbol of Maek tribe influenced by Chinese culture, were not totems but rather Sundo symbols of ‘Suseung-Hwagang and Jocheon’ thought. It is not the right approach for the Chinese academic community to look at ‘Bear(Maek)-Magosamsin-Hawk’ and ‘Dragon-Magosamsin-Phoenix’ symbols of Maek tribe as the viewpoint of ‘Dragon-Phoenix’ symbol of Huaxia tribe that they are familiar with.