『朝鮮通史』は、「統一新羅」が朝鮮を統一したという伝統的な見解に挑戦し、新羅が支配したのは「国土の南部」だけで、唐と同盟して「外敵を入れ…朝鮮民族に対し重大な犯罪を犯した」と述べる。北朝鮮は渤海が朝鮮であると考えているが、同書は続けて、高句麗の崩壊後に渤海が占めた土地に言及し、高句麗·唐戦争の結果、朝鮮は「小さくない領土を侵略者に奪われた」とする[55]。1950年代以降、北朝鮮の歴史学は、主体思想に合わせて民族主義的分類を支持し階級分析を放棄した[56]。その前に、北朝鮮の学問は、マルクス主義歴史学を朝鮮の歴史に適合させることに関わった。しかし1966年に、北朝鮮の歴史家の長は、どのようにマルクス主義歴史学を民族史と一致させるかという議論は、朝鮮人よりスラブ人とドイツ人に関係がある仕事だと考えた。北朝鮮の歴史学は、より民族主義的な様相を取り始め、満洲をその地理的中心とし、重要な歴史論争が討論や議論なしに決められ始めた[57][58]。「これまでの社会のすべての歴史は階級闘争の歴史である」と始まる「共産党宣言」とは対照的に、標準的な北朝鮮の歴史教科書は「人類の歴史は自主性への人々の闘争の歴史である」と書かれている。チャールズ K. アームストロング(en:Charles K. Armstrong)によると、この歴史概念は、マルクス主義よりも申采浩の「我」対「非我」の概念に似ている[58]。
朝鮮民族主義歴史学は、「神聖種族」を創った神話の神を中心に、古代朝鮮を、文化的成果が中国や日本に匹敵する、「神々と英雄」の黄金時代として描こうとしている[94]。それに沿って、申采浩は、檀君を持ち上げ、中国の黄帝や日本のアマテラスと同様の役割を演じさせた[95]。崔南善は、彼の不咸文化理論に基づき、中国の皇帝や日本の天皇は古代朝鮮の「Părk」伝統のシャーマニズム的支配者だと思われるので、檀君を彼らの上に置きさえした[96]。檀君の話も、朝鮮の遺産は5000年以上古いという主張に信用を与える。裵炯逸(배형일, Hyung Il Pai)によると、檀君研究の人気は「今日の朝鮮の歴史学と考古学が超国家主義的になってきている傾向を反映している」と言える[97]。申采浩は、中国と朝鮮の国境の長白山(朝鮮語では白頭山)を、神話の檀君との関連の効力により、朝鮮の遺産の一部だと示した。しかし、長白山は、すでに17世紀から、清朝がその起源の神話のために領有権を主張しており[98][99]、モンゴル人も同様で、中国の漢文化でも山は神聖だと考えられている[100]。この長白山/白頭山と朝鮮人との民族主義的同一視は、中国国境から行われた朝鮮独立運動パルチザンの行動によって強固にされ、古朝鮮と渤海の歴史を参照して過去に遡って正当化された[98]。古代朝鮮の中国文明との関係は、箕子朝鮮の歴史は「封建的支配階級、事大主義信者、大国至上主義者によって、不道徳に歪められた」と主張する北朝鮮の歴史家によって攻撃され続けている[57]。
しかし同時に、民族主義歴史学は、朝鮮半島に存在した全ての政体が「朝鮮」だった事、および、半島の全ての住民が「5000年」間、変わる事なく均質に「朝鮮人」だった事を前提としている。E. テイラー・アトキンス(E. Taylor Atkins)は、これらの仮定を「日本の植民地学者の前提と同じくらい疑わしい」し、現代の中国や日本との領土紛争の原因となっているとして批判した[14]。済州島、鬱陵島、竹島の歴史研究は、李氏朝鮮後期から朝鮮人としての概念に見合って、海上防衛の適時の要求に役立った[115]。
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