【作者】 崔英杰；

【导师】 栾丰实；

【作者基本信息】 山东大学 ， 考古学及博物馆学， 2011， 博士

【摘要】 淮河流域在中国古代文明的形成和发展过程中占有重要的地位,但学术界对其重视程度远不如黄河流域和长江流域。尤其是受到自然环境变迁影响严重的江淮东部地区,没有得到应有的重视,不仅考古工作开展得比较少,相应的研究也远远不够。在青莲岗遗址发现之后,青莲岗文化的命名提出,从而打破了原有的“仰韶-龙山”二元格局,但在20世纪90年代以前,江淮东部地区多针对青莲岗附近的几处遗址的文化属性展开讨论,但此时江淮东部地区少有遗址进行过系统的发掘,因此这种讨论多是借助于与青莲岗遗址有近似文化面貌的遗址进行,而这些遗址又多不属于江淮东部地区的范畴。以致于江淮东部地区的原始文化以及史前时期的文化序列一直以来不能得到很好的解决。淮河上游贾湖遗址的发掘使人们对淮河流域的原始文化有了全新的认识,为了深入对淮河流域的史前文化的认识,同时也为了解决江淮东部地区考古文化区系类型问题,20世纪90年代以来,南京博物院在江淮东部地区开展了一系列的考古调查及发掘工作,这不仅为此前持久的关于青莲岗文化的讨论提供了新的线索,同时也为该区域的综合研究积累了大量新材料,而近几年进行的全国第三次文物普查,使江淮东部地区的史前遗址的数量又有所增加。与此同时,相邻的海岱地区以及太湖地区的考古研究工作愈加充实,对两个地区的考古学文化的发展序列及文化面貌有了清楚的认识；同时由于新考古学的传入,使我们认识到,考古研究要解决的问题应该透过我们发现的考古材料,去阐述当时的社会状况,进而过程考古学、社会考古学、认知考古学、聚落考古学等以阐述为主的各种理论日渐其盛,特别进入21世纪以来,考古学的理论与方法越来越成熟。在此基础上,本文对江淮东部地区史前遗存进行详尽分析,确立江淮东部史前文化性质及年代发展序列,进而从经济、聚落、思想信仰等不同方面探讨由考古遗存所揭示的江淮东部地区的史前社会的发展进程。全文分为八个部分。一、绪论：主要介绍文章选题的原因以及写作的思路,同时对文章的时空框架作简要说明,并对运用的理论与方法作介绍。二、第一章：江淮东部地区的自然地理环境。主要从地理地貌及成因、自然环境与气候、海岸线变迁、长江入海口和淮河及西部诸湖的变迁等几个方面,借助于自然学科已有的研究成果,对江淮东部地区史前时期的自然地理环境作介绍。人类发展的初期阶段,自然环境及地理位置的优劣,在很大程度上影响着人类社会发展的进程。江淮东部特殊的地理环境,使得江淮东部在其最初阶段形成了有着自身特色的考古学文化,但这也是其走向衰亡的原因之一,同时也影响着后期各种文化在江淮东部地区分布以及传播的路线。三、第二章：江淮东部地区史前考古工作与研究历程。主要介绍江淮东部地区史前考古调查和发掘工作的情况,以及不同时期内相应开展的考古研究工作。对于江淮东部地区的考古工作及研究,可以1991年为界分为两个阶段,其中前期以调查为主,研究层面则主要集中于对文化遗存的属性界定上；后期开始有了针对性的发掘工作,获取了不同类型的文化遗存,进而研究工作一方面开始转为对之前的发现进行重新审视与定位,并初步构建江淮东部的史前文化发展序列,另一方面也开始结合发掘材料,阐述史前的社会状况。四、第三章：江淮东部地区史前文化的发展序列。在对江淮东部地区发现的史前典型遗址分析的基础上,与区域内其他遗址进行对比,从而梳理江淮东部地区各类遗存之间的相互关系,确立文化发展的序列；同时将文化遗存与周围地区的文化进行比较研究,以确定区域内不同时期文化遗存的绝对年代与性质。江淮东部地区不同阶段的文化面貌和性质存在着较大的差异,总体看来主要可以分为三个大的阶段。第一阶段是龙虬庄文化时期,江淮东部多为当地原始文化的分布区,但在文化发展的后期阶段受到太湖地区文化的强烈影响,北部的青莲岗类遗存则或可归入海岱地区史前文化；第二阶段江淮东部地区原始文化的独立性丧失殆尽,区域内多有良渚文化遗存的分布,进而成为太湖文化区的组成部分；第三阶段江淮东部则成为海岱文化的分布范围。五、第四章：江淮东部地区史前社会经济。主要是对不同时期江淮东部地区发现的与经济相关的遗存进行分析,以阐述当时的经济状况。江淮东部地区的经济与当时的自然资源、环境有密切关系,尤其是在龙虬庄文化时期,可以说渔猎和采集类的攫取经济在获取食物资源中占有重要地位,而以家畜饲养和水稻种植为代表的生产经济并没有占据绝对优势；该阶段的手工业经济中,陶器和骨角器制作都达到了较高的水平,尤其是骨角器的加工,有了专门的工匠。龙虬庄文化之后,虽然也发掘了不同时期的遗址,但与经济相关的遗存相对较少,限制了我们对于当时社会经济的认识。六、第五章：江淮东部地区史前聚落分析。主要从聚落的分布、聚落内部居址及墓葬情况着手,对于江淮东部地区的史前社会状况进行探讨。从聚落的分布情况可以看出江淮东部地区在史前文化交流中的作用,同时也可以了解文化传播及人群迁徙的路线,江淮东部地区在史前时期可以说经历了一个海岱、太湖系文化南来北往的过程；而通过居址形态和墓葬,可以了解江淮东部地区在史前时期的社会组织结构及发展进程。七、第六章：江淮东部地区史前思想信仰。主要对江淮东部地区发现的史前时期的刻画符号、特殊埋葬方式等可以反映思想信仰的各种考古遗存与现象进行统计分析,进而揭示当时的思想信仰状况。可以看出,江淮东部地区相对于海岱地区和太湖地区而言,在史前时期并没有形成自己强势的思想传统,而这也是其很快走向衰亡的极为重要的原因。八、结语：对前文内容的概括和总结,同时指出文章的创新之处以及写作过程中的一些问题。更多还原

【Abstract】 The Huai River played an indispensible role in the formation and development of Chinese ancient civilization, little scholars placed it as important as the Huang River and the Yangtze River. Particularly, the eastern Jiang-huai region, whose environment had changed a lot, had little archaeological work carried out and relevant research. After finding and naming Qingliangang site in this area, the previous Longshan-Yangshao pattern had changed. Prior to 1990, discussions on this culture mainly did not focus on the whole eastern Jiang-huai region from a systematic perspective but several sites around Qingliangang site. At that time, since there were very few sites having systematic excavation work in this region, relevant researches usually altered to sites located beyond eastern Jiang-huai region but seemly having the same cultural characters. For this reason, prehistoric cultures and their cultural sequences here had been figured out for a long time.Afterwards, the excavation work of Jiahu site in upper Huai River offered an opportunity for scholars that what the ancient cultures of this area were like. In order to getting a better understanding of its prehistoric cultures, as well as figuring out its archaeological types, Nanjing Museum has launched a series of archaeological surveys and excavations in eastern Jiang-huai region since 1990. Based on these work, new clues about Qingliangang culture is showed and plenty of new materials are accumulated. Apart from this, the number of total sites here increases according to the third National Archaeological Survey. What’s more, the achievements obtained in adjacent Haidai region and Taihu region are also available for us. In addition, from a view of New-archaeology, we realize that the discoveries of ancient social conditions are our research purposes, via the existed archaeological materials. Since 2000, archaeological theories and methods are getting increasingly mature and we can interpret relevant materials through process archaeology, social archaeology, cognition archaeology and settlement archaeology. According to materials mentioned above, I initially analyze its prehistoric sites in detail and establish its cultural sequence and characters in eastern Jiang-huai region, and then discuss its social developments through its economy, settlement and belief.Generally, this dissertation can be divided into eight parts:The first one is the introduction, which shows the reasons to choose this topic and the theories and methodologies I apply. Also, I picture the time and space framework of this thesis in this part.Subsequently, chapter one indicates the environment and geography of eastern Jiang-huai region. Specifically, the contents of this chapter include the landscape and its formation reasons, natural environment and local climate, changings of the coastline, estuary of the Yangtze River, Huai River and western lakes. Eastern Jiang-huai region not only benefits from the special geographical environment to present its own archaeological culture, but also suffers from it to go vanish. What’s more, its unique landscape also poses an effect on the routes of cultural communication afterwards.The following one is chapter two which mainly describes the research history of prehistoric archaeology in eastern Jiang-huai region. This includes data of surveys and excavations and other archaeological work in different periods. In terms of the period distinction, this thesis refers the year of 1991 as a watershed. In the earlier period prior to 1991, scholars put emphasis on surveying and telling the characters of cultural remains. In the later period, the research focuses on doing purposed excavations, reviewing previous materials, establishing regional cultural sequence, and interpreting ancient society.Next, chapter three gives us a picture of prehistoric cultures in eastern Jiang-huai region. After dividing all the sites into classic ones and others and making comparisons between those two types, this paper compares the cultures in this region with those around to see the differences. Generally, there are three main cultural stages in eastern Jiang-huai region. The first stage, I think, is Longqiuzhuang Period. In the eastern region, the majority is the local prehistoric cultures while Qingliangang culture, which is located in the northern region, belongs to Haidai cultures. The Taihu cultures also pose a strong impact on this region later. In the second stage, the prehistoric cultures here become one regional part of Taihu region. In the last stage, Haidai region obtains the control of this region.In chapter four, I analyze the prehistoric economy in eastern Jiang-huai region according to economy-related sites. In the Longqiuzhuang Period, the ancient economy mainly depends on local natural resources and environment, which results in the hunting-and-gathering economy taking overwhelming advantage to the domesticating-and-planting economy. After Longqiuzhuang culture, since there are few economy-related sites excavated, we get a limited understanding of its economic conditions.After chapter four, we emphasize on prehistoric settlements in eastern Jiang-huai region. To shed light on this question, we choose to analyze it through distribution of settlements, the living and burying areas of the settlements. In the former factor, we can explore not only the role this region plays in cultural communication, but also the routes of population migration and cultural spread. In the latter factor, we can figure out the regional social structures and developing progress.In the following chapter six, we discuss the prehistoric thoughts and cultures in this region. Specifically, by means of depicted symbols discovered in this region, we try to interpret the local ancient beliefs. Compared with Haidai and Taihu regions, eastern Jiang-huai region do not develop its own leading believing tradition, which, in return, leads to its cultural collapse.The last section of the whole thesis is to summarize the conceptions mentioned above and state the originality and problems in this dissertation.更多还原