试论卡莎湖文化

该文首次提出在川滇青藏民族走廊地区的古代石棺葬中存在着一种新的文化——卡莎湖文化,并对卡莎湖文化的主要特征、分期、年代、与其他文化的关系、族属等问题都进行了初步的讨论。     

略论殷墟王陵制度的形成

无论是传世文献还是甲骨金文,均反映出晚商时期有一个嫡庶观念逐渐加强的过程,而这个过程与殷墟西北岗王陵区不断突出王墓的作法是一致的。两个方面均反映出晚商王权的逐步加强以及父死子继王位传承制度的逐渐巩固与最终确立。西北岗王陵西区是比较纯粹的王陵区,但东区埋葬的人员较为复杂,只能看作是一处高等级王室墓地。西北岗王陵区可能开启于殷墟文化一期偏早阶段,并可能一开始就大致划定兆域界限。武丁在位时期可能对王陵制度作过重大调整,即西区只葬殷王,其他成员只能葬在王陵东区、小屯宫殿宗庙区西南部墓地以及后岗西区墓地等处。殷王陵不奉行夫妻并穴合葬,王与后分处。但王陵东区有异姓陪葬的现象。殷王陵区有象征国家政权的一面,与殷墟其他普通族墓地有较大差异。     

House-Yard Burials of Enslaved Laborers in Eighteenth-Century Jamaica

Four burials were excavated from discrete house-yard compounds in an eighteenth century African Jamaican slave settlement at Seville plantation. Though only four in number, these individuals provide significant information on burial practices and physical conditions within a clearly defined African Jamaican community. The analysis of material remains illuminate living conditions and social relations within the African Jamaican community. Each individual was interred within a separate house-yard and with a unique set of artifacts that yield information about their unique identities and positions within the Seville community. Bioarchaeological assessments describe the osteological remains and detail findings concerning pathologies. To date, they are the only excavated individuals who represent the African Caribbean practice of house-yard burial.     

Filling a Gap in the Ife–Benin Interaction Field (Thirteenth–Sixteenth Centuries AD): Excavations in Iloyi Settlement, Ijesaland

Previous archaeological studies have indicated that the Yoruba polity of Ile–Ife and the Edo polity of Benin, both in southwest Nigeria, belonged to the same sphere of sociocultural interactions before the nineteenth century AD. The spatial and temporal dimensions of this interaction sphere have not, however, been understood, because the archaeological sequences of the areas between the two polities are largely unknown. One of these intervening areas is Ijesaland. The excavations conducted in Iloyi settlement, northern Ijesaland, provide a new set of data that not only fills a gap in the Ife–Benin interaction sphere but also offers new perspectives on the process of material culture homogenization in the Yoruba–Edo region during the first half of the second millennium. Calibrated radiocarbon dates show that Iloyi was occupied during the thirteenth–sixteenth centuries AD. Using the stylistic and iconographic characteristics of ceramics and the patterns of burial and sacrificial rituals as evidence, it is demonstrated that Iloyi was a sociopolitical and cultural frontier of Ile–Ife, and that Ijesaland was part of the Ife–Benin cultural corridor. The paper strengthens the earlier suggestions that the development of a kingship institution at Ile–Ife helped to widen the interaction networks in the region, an historical process that culminated in the trend toward regional cultural homogenization between the thirteenth and sixteenth centuries.Des études archéologiques antérieures ont indiqué que l'état Yoruba de Ile-Ife et l'état Edo du Benin, les deux dans le sud ouest du Nigeria, appartenaient à la même sphére socio-culturelle avant le dix-neuvième siècle après J.-C. Pourtant, les dimensions spacio-temporelles de cette interaction n'ont pas encore été entièrement comprises, car les séquences archéologiques des régions entre les deux états restent à découvrir. L'une de ces régions est Ijesaland. Les fouilles entreprises à Iloyi, situé au nord de Ijesaland, ont divulgué l'information nouvelle sur la sphére d'interaction entre Ife et Benin ainsi que révélé des nouvelles interprétations du développement de l'homogéneisation de la culture matérielle dans la région de Yoruba-Edo durant la premiére partie du deuxiéme millénaire. Sur la base de tests de carbone, on sait que Iloyi fut occupé de treizième au seizième siècle AD. Les caractéristiques stylistiques et iconographiques de la céramique ainsi que les procédés d'enterrement et les rites de sacrifices laissent à penser que Iloyi était situé à la frontiére socio-politique et culturelle de Ile-Ife et que Ijesaland faisait partie de la zone culturelle de Ife-Benin. Ceci renforce l'hypothése que le développement d'une institution royaliste à Ile-Ife à étendu les réseaux d'interaction de cette région—un processus historique qui culmina avec la tendance à l'homogéneisation régionale culturelle du treizième au seizième siécles.     

河北南皮芦庄子汉墓的性质

河北省南皮县芦庄子汉墓有较大面积的覆斗形封土,是一座一侧有墓道的"甲"字形土坑竖穴墓葬,墓穴内有大量积陶,砌有砖椁,砖椁内还可能有木椁。出土遗物包括铜礼器和其他铜器及玉璧、相关敛葬用玉等,其中的四件鎏金镶玉铜枕构件表明该墓应为夫妻同穴合葬墓。墓葬的时代为西汉晚期偏早或稍早阶段,等级上属列侯级别墓葬,墓主当为西汉临乐侯国的某一列侯及其夫人,很可能是西汉晚期的节侯刘万年与其夫人。该墓葬作为西汉晚期临乐侯刘万年与其夫人的同穴合葬墓,对汉代列侯墓葬尤其是西汉列侯墓葬的确认和研究具有一定的参考价值和学术意义。     

Shell beads from Mississippian sites in the northern Yazoo Basin,Mississippi

ABSTRACT

In this paper, which focuses on the Mississippian period in the northern Yazoo Basin, Mississippi, I present some interesting findings from research done over the past century. In this area, most shell beads come from surface collections, or from excavated burials in cemeteries or ossuaries. Burial styles include extended, flexed, semi-flexed, and bundles, with very few cremations having been encountered. Bead burials also seem to reflect both common and elite people, and there are some interesting discoveries concerning association of shell beads. I will use 33 archaeologically investigated major sites as examples to illustrate an unexpected paucity of shell beads and other shell ornaments at some of the most heavily populated Mississippian sites in the Lower Mississippi Valley. Two other sites with shell beads in the uplands will be used for comparison.     

Folded wheel-made oil lamps,standing pit burial caves and Judaean ethnic identity in the Hasmonean period

ABSTRACT

Two distinct archaeological phenomena appeared between the middle of the second century BCE and the middle of the first century: the Hasmonean folded wheel-made lamp and the standing pit burial cave. Following an examination of their dating, distribution, and social significance we suggest that this material culture was characteristic of the Jews in Judaea during this time and that it reflects the creation of an ethnic identity. The fact that the Hasmonean folded wheel-made lamp and the standing pit burial cave were typical of Jews in Judea indicates that they were ethnic features of Jewish society. By these means the Jews emphasized their dissimilarity from the rest of the population. The archaic appearance of the lamps and the burial caves, which replicates the cultural characteristics of the Kingdom of Judah during the monarchic/first Temple period, indicates that Jewish society in the Hasmonean period sought to legitimize its existence through the use of its former culture and memory.     

Lessons from temporal variation in the mammalian faunas from two collections of owl pellets in Columbia County,Washington

Collections of owl pellets deposited before and after a change in nearby habitats from producing wheat fields only to producing wheat fields and a patchy grass field were obtained from Columbia County, southeastern Washington. Pellets deposited before the change contained more than three times as many deer mice (Peromyscus maniculatus) as montane vole (Microtus montanus); pellets deposited after the change contained more than three times as many voles (M. montanus, M. longicaudus) as deer mice. The change in the ratio of deer mice to voles mirrors changes in rodent faunas in nearby areas caused by altered agricultural practices and resulting changes in vegetation. Because biologists correctly suggest the change in prey ratios could reflect variation in predation behaviours or prey availability, it is apparent that multiple lines of evidence are necessary to establish that changes in rodent faunas reflect changes in habitats. Copyright © 2003 John Wiley & Sons, Ltd.