홍산문화기 조양 반랍산 유적의 사회문화적 성격

Abstract

This article analyzes the socio-cultural situation in the Daling River大凌河 basin at the end of the Hungshan culture紅山文化 through changes in the appearance of altars壇, huge tombs塚, and divine-human statue神人像 excavated at Banlashan Cemetery半拉山遺蹟 in Chaoyang City朝阳. The Liaoxi遼西 region has been influenced by the Xiaonanshan Culture's小南山文化 tradition of 'the hilly stone mound altar·tombs with a moat' in Wusuli River烏蘇里江·Sanjiang plant三江平原 since the Xinglongwa culture興隆窪文化 period. And its influence continued until the Hungshan culture. At the end of the Hungshan culture period, the appearance of the altar and tomb changed. First, the material of the altar was changed to soil. The number of floors also became a single layer. A shrine祭天祠 was built on the upper part of the altar. Then, the moat installed to protect the central ritual facility while representing the holy area were changed to a square-shaped stone wall. The style of the tomb also changes. The material of the huge tomb塚 with individual tombs has changed from stone to soil. The form of Stone-Lined Tomb石棺墓, which is the largest number of tomb styles excavated at Banlashan Cemetery, also reduced or disappeared from the stone pile on the tomb. Pit burials土壙墓 show that there were several groups within the Banlashan Cemetery. However, this pit burials also have a Stone Mound on the tomb over time. The pit burials appear to embrace the Stone-Lined Tomb culture. However, they accepted it in a form of fusion on their culture. At Banlashan Cemetery, tombs in which only the body was buried without a head or only the head was buried without a body were excavated. These phenomena show that there were several groups in the Daling River basin at the time. And it shows that society was confused by war or a power struggle in hierarchy. Social change is also seen in the divine-human statements excavated from the Banlashan Cemetery. Shards of the state of a goddess and several male-type divine-human statements were excavated from the Banlashan Cemetery. The excavation of the state of a goddess meant that the diversity of the performed Heavenly Rights of the Banlashan Cemetery was the same as the Niuheliang Site牛河梁 遺蹟. It is based on the Sundo Heaven Retual Culture仙道祭天文化 led by Maek race貊族. The male-type divine-human statues depicting the leader's figure depicted high and wide forehead and nose bridge, large eyes, and lantern jaws. It indicates that they are of a different species anthropologically from the appearance of the divine-human statues excavated from the existing Daling River basin. These changes in the divine-human statues show that the Liaoxi region at the time lived among different ethnic groups with different appearances. These immigrants did not form political group at the beginning of the late Hungshan culture period. However, over time, it emerged as a force that would lead social integration in the process of division and competition between groups. They accepted the Maekrace Retual culture, which was widespread in the Daling River basin at the time. In addition, they fused and created their own cultural traditions. The choice of accepting the Sundo Heaven Retual culture of the immigrant group was effective. Through this, the immigrant group became socially, culturally and politically fused with the Maek race. In this process, it is believed that a new form of 'Sundo Heaven Ritual culture' appeared as a mechanism for cultural integration that was different from the appearance of the late Hungshan culture period.