Knowledge Resource Center for Ecological Environment in Arid Area
| 小河文化的有机残留物分析 | |
| 其他题名 | Study on Organic Residues from Xiaohe Culture |
| 饶慧芸 | |
| 出版年 | 2016 |
| 学位类型 | 博士 |
| 导师 | 胡耀武 |
| 学位授予单位 | 中国科学院大学 |
| 中文摘要 | 小河文化兴起于罗布泊地区2000 BC前后的环境好转期，是新疆地区三大早期青铜文化之一，其代表性遗址包括小河墓地、古墓沟墓地、北方墓地和铁板河墓地等，约于1450 BC 前后消失。因其特殊的地理位置、独特的葬制葬俗和保存完好的干尸及各类遗物，小河文化引起了学术界广泛的关注。然而目前的研究还主要集中在食物资源，对一些非食用资源及其他的社会文化技术方面，如用药，制作器物，丧葬习俗等的关注较少；同时，对位于塔克拉玛干沙漠腹地的北方墓地的研究仅有零星几例，缺乏几个代表性墓地的综合分析。沙漠地区的有机质材料保存较好，对墓葬出土的各类有机残留物开展科技分析，提取其中蕴含的潜信息，将是了解小河先民生产生活的主要途径之一，有望多角度复原当时的绿洲文明，进一步探索其来源演替。鉴于此，本研究从有机残留物分析的角度出发，对小河文化三个代表性墓地（小河墓地、古墓沟墓地和北方墓地）取样进行分析，并结合前人的研究，以达到逐步完善和整体勾画小河文化的目的。研究样品是取自三个墓地的人发、人骨、牛羊角、草篓中残留物、法杖粘合剂以及干尸涂抹物等，期望探索小河先民食物、药物、器物制作和丧葬习俗等方面的信息。具体结果如下：（1）结合北方墓地和小河墓地人发和牛羊角样品的C、N稳定同位素分析，和草篓中残留物分析，表明小河先民的生业模式系以畜牧业为主（包括牛羊和奶类），并经营少许农业（包括C3类和C4类）；且随着季节的变化摄食C3类小麦和C4类黍的比例有所不同。结合前人的研究，推测小河文化三个代表性墓地的生业模式大致相同，但各有侧重，三个墓地之间比较，北方墓地的农业最为发达，小河墓地的畜牧业最先进，而古墓沟墓地渔猎具有重要地位。进一步推测黍最先传播到北方墓地，再到罗布泊地区。（2）对三个遗址出土干尸的头发、骨骼以及草篓中残留物和古代麻黄植物等进行分析，检测到麻黄的特征生物碱标记物，这是中国早期医药的实证，且为鉴定考古遗址中麻黄植物以及证实人类摄取麻黄提供了有效的新方法。分析结果表明贯穿整个小河文化时期，先民对麻黄的摄入非常普遍，摄入形式可能与中亚地区的一种祭祀饮品Soma类似，不仅是药用，还有一定宗教意义。这一结果可为小河文化的农耕人群起源提供一定证据。（3）对法杖上黏合骨雕的胶黏剂进行分析，将其鉴定为牛胶，这是目前国内鉴定最早的动物胶，将我国使用动物胶的历史前推了近500年。首次对北方墓地和小河墓地干尸表面涂抹物进行分析，鉴定到牛奶、牛胶和牛角质粉等，可能有美容化妆和防腐的作用，还有一定的宗教意义。综上可知，小河先民对牛进行了综合利用，在食物（可能包括宗教祭祀饮品）、皮革、武器、化妆、胶黏剂、丧葬等各个方面都依赖于牛，并可能因此加深了对 “牛”的崇拜。 |
| 英文摘要 | Xiaohe Culture rose in the Lop Nur district (Xinjiang, China) around 2000 BC when the environment became better and is one of the three Early Bronze Age cultures in Xinjiang. The typical sites include the Xiaohe Cemetery, the Gumugou Cemetery, the Beifang Cemetery (the North Cemetery), the Tiebanhe Cemetery and so on. Xiaohe Culture has attracted wide attention due to its special geographical location and the well-preserved mummies and related funerary objects. However, the current studies on Xiaohe Culture focus on food resources while the non-food resources and other technologies, such as medicine, artifact manufacture, funeral customs and so on, have not yet been paid sufficient attention. Moreover, few studies concerned the Beifang Cemetery located in the hinterland of the Taklimakan Desert, and a comprehensive analysis of several typical cemeteries is absent.The organic residues were well preserved thanks to the arid climate. Thus scientific analysis of these residues could be one of the main approaches to explore the Xiaohe people’s life and their origins. In this case, we hope to analyze the organic samples from the three cemeteries (the Xiaohe Cemetery, the Gumugou Cemetery and the Beifang Cemetery) to improve the understanding and draw the overall outline of Xiaohe Culture, combining with previous research. Our samples include human hair, human bone, cattle and sheep/goat horn, the residue in the grass basket, adhesive and mummy coating, which relate to food, medicine, artifact manufacture and funeral customs. The results are as followed.The diet of the Xiaohe people was revealed by stable isotope analysis of human hair, cattle and sheep/goat horn, and organic residue analysis of the remains in grass baskets. The results indicate that the Xiaohe people lived mostly on husbandry (including meat and milk), and a small portion of agriculture (including C3 and C4 plants). The proportion of C3 and C4 plants in their diet varies with seasons. Combining with previous research, it could be speculated that the subsistence strategies of three cemeteries slightly differ from each other. Comparing within these three cemeteries, the Beifang Cemetery has the most developed agriculture, the Xiaohe Cemetery most developed husbandry while fishing and hunting play a more important role in the life of the Gumugou people. It is further speculated that broomcorn millet first arrived at the Beifang Cemetery, and then spread to the Lop Nur region.The biomarkers of ephedra were detected in human hair, organic residue in grass basket and ancient ephedra twigs from the three cemeteries. This is direct evidence of the early medicine in China. It also provides a new efficient method to identify the ancient ephedra twigs and verify the consumption of ephedra by ancient people. It is indicated that the Xiaohe people intake ephedra commonly throughout the Xiaohe period probably in a similar form of Soma, a kind of ritual drink in central Asia. It is used not only as medicine but also endowed a religious significance. This result could provide some evidence for the “Bactrian oasis hypothesis”, which indicates the Xiaohe Culture was partly originated from Bactria–Margiana Archaeological Complex.The adhesive on a bone sculpture-inlaid wooden artifact (from the Xiaohe Cemetery) was identified as cattle glue. This is the earliest evidence of adhesive identified in China up to our knowledge, which pushes back the history of Chinese animal glue to approximately 3500 years ago. The analysis of the mummy coating from the Xiaohe cemetery and the Beifang cemetery presented various ingredients, including cattle milk, cattle glue (collagen) and cattle keratin powder. They are speculated to function as beauty cosmetics and embalmer, probably with a religious significance. These results reveal the diverse utilizations of cattle in Xiaohe Culture, including food (probably including ritual drink), leather, weapon, cosmetics, adhesive, mummy coating and so on. The “cattle” worship was probably deepened due to the important role that cattle played in the life of the Xiaohe people. |
| 中文关键词 | 小河文化 ; 蛋白质组分析 ; 麻黄 ; 动物胶 ; 牛奶 |
| 英文关键词 | Xiaohe Culture，Proteomic analysis，Ephedra，Animal glue，Milk |
| 语种 | 中文 |
| 国家 | 中国 |
| 来源学科分类 | 科学技术史 |
| 来源机构 | 中国科学院古脊椎动物与古人类研究所 |
| 资源类型 | 学位论文 |
| 条目标识符 | http://119.78.100.177/qdio/handle/2XILL650/287676 |
| 推荐引用方式 GB/T 7714 | 饶慧芸. 小河文化的有机残留物分析[D]. 中国科学院大学,2016. |
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