江汉地区三苗酋邦的昌兴——屈家岭文化遗存的历史学考察  

The Prosperity of Three Miao Emirates in Jianghan Area——A Historical Study of Qujialing's Cultural Relics

作　　者：蔡靖泉[1] Cai Jingquan(Institute of Chu studies,Central China Normal University,Wuhan 430079)

机构地区：[1]华中师范大学楚学研究所,湖北武汉430079

出　　处：《长江大学学报（社会科学版）》2018年第2期39-55,共17页Journal of Yangtze University（Social Sciences Edition）

基　　金：教育部人文社会科学规划基金项目(09YJA780001);南水北调工程湖北库区文物保护科研课题(NK15)

摘　　要：屈家岭文化遗存展示了三苗族群的经济业态、居室住所、聚落城邑、葬制丧俗、文化生活等方方面面,体现出文明的要素或萌芽,反映了由父权制部落社会到酋邦社会的历史变迁和三苗酋邦及其联盟的昌兴局面。在中国同时期的五种重要区域性考古学文化中,屈家岭文化虽然不是最发达的,所显示的社会组织形式也不是最先进的,却分布地域甚广,且与黄河中游的龙山文化前期相颉颃而同具旺盛生命力。因此,龙山文化后期与屈家岭文化后续发展的石家河文化的南北碰撞,就成为中国新石器时代晚期后段文化发展的突出表现;华夏酋邦联盟与三苗酋邦联盟的南北战争,便成了中国原始社会末年社会发展的重要内容。Qujialing’s cultural relics show the economic status of the three Miao ethnic groups,living quarters,settlements,funeral customs,cultural life,and so on.Reflecting the elements or seeds of civilization,it reflects the historical changes from the patriarchal tribal society to the historical change of the chiefdom society and the prosperous situation of the three Miao Emirates and their Alliance.In the five important regional archaeological cultures of the same period of China,although Qujialing culture is not the most developed,it also shows that the forms of social organization are not the most advanced.,but it is widely distributed in the middle reaches of the Yellow River,and has a strong vitality with the antagonism in the early stage of Longshan culture in the middle reaches of the Yellow River.Therefore,the collision between the late Longshan culture and the Shijiahe culture,which followed the development of Qujialing culture,became a prominent manifestation of the late years of the primitive society in China.

关 键 词：江汉地区 屈家岭文化 三苗酋邦 文明要素 历史变迁 

分 类 号：K878[历史地理—考古学及博物馆学]