纳吐夫文化再研究

发布时间：2018-06-26 22:42

本文选题：利凡特地区 + 纳吐夫文化　；参考：《吉林大学》2013年硕士论文

【摘要】：霍德（Hodder）说，“物质文化是在概念意义的框架上建构的。物质文化是观察社会关系的主观途径”。当我们将物质文化的各部分组合起来，尽管大部分是不完整的碎片，但仍然可以洞悉社会结构和社会中人们的意识形态（人如何看待人与人、人与空间、人与自然的关系）的变化。本文拟通过分析总结纳吐夫文化早晚期阶段性特点，厘清纳吐夫文化早晚两个阶段所反映的社会结构及意识形态的变化过程。纳吐夫文化早期大型社区的形成反映了人与人之间关系的变化。人类群体史无前例地大规模聚集，使纳吐夫人面临两个方面的问题，合作和矛盾。建造大型建筑、制作磨制石器均需要大量投入时间和体力，产生了社区内的普遍合作。而组成社区的大部分个体之间是没有血缘关系的，如果没有一个被所有人认同的目标指向，聚落很难向更高的等级发展。宗教性建筑的存在说明了这个问题。大量随葬个人装饰品说明，个体符号化表达的意向相当强烈，这可能引导了等级意识的产生。纳吐夫文化晚期，社区解体，，大家庭分解为核心家庭，回归到游动的生活方式。人们扩大食谱，改变生存策略，这是对新仙女木时期气候恶化的反应。尽管从表面上看，这似乎是一个倒退，但我们不能说纳吐夫文化晚期又回到旧有的生活模式。游动的纳吐夫人会定期回到社区墓地埋葬死者，进行宗教仪式，墓地成为社区内人们维持关系的重要场合。出现了具有新石器特点的葬俗，这表明尽管面临危机，但社区仍然以另一个形式发展着，而与埋葬有关的活动成为维系这个“隐藏”的社区关系的主要因素，也可以认为是宗教。纳吐夫文化是近东史前文化序列中的一个过渡性文化，具有其独特性。对纳吐夫文化的认知提醒我们不能完全以直观的眼光看待和解释纳吐夫文化前后的发展序列，否则会影响我们对一个文化的正确认识。
[Abstract]:"material culture is constructed within the framework of conceptual meaning," Hodder said. Material culture is the subjective way to observe social relations. When we combine the various parts of material culture, although most of them are incomplete fragments, we can still have insight into the structure of society and the ideology of people in society (how people look at people, people and space, Change in the relationship between man and nature This paper intends to analyze and summarize the stage characteristics of the sooner or later period of Natuff culture and to clarify the social structure and the process of ideological change reflected in the two stages of Natuff culture sooner or later. The formation of large communities in the early days of Natuff culture reflected the changes in interpersonal relations. The unprecedented mass gathering of human groups confronted Mrs. Natu with two problems, cooperation and contradiction. The construction of large buildings and the making of grinding tools took a lot of time and effort, resulting in widespread community cooperation. And most of the individuals who make up the community are not related by blood, and without a goal that everyone agrees on, it is difficult for settlements to evolve to a higher level. The existence of religious architecture illustrates this problem. A large number of personal ornaments show that the intention expressed by individual symbolization is quite strong, which may lead to the emergence of hierarchical consciousness. In the late Natuff culture, the community broke up, the extended family broke down into the nuclear family and returned to the swimming way of life. People expand their diet and change their survival strategies in response to the deterioration of the new Andromeda climate. On the face of it, this may seem a setback, but we cannot say that the late Natuff culture returned to its old way of life. The wandering Lady Natu regularly returns to the community cemetery to bury the dead and perform religious ceremonies, which become important places for the community to maintain relations. The emergence of neolithic burial customs suggests that, despite the crisis, communities are developing in another way, and that burial related activities have become a major factor in maintaining this "hidden" community relationship. It can also be considered a religion. Natuff culture is a transitional culture in the prehistoric cultural sequence of the near East. The cognition of Natuff culture reminds us that we can not completely view and explain the sequence of development of Natuff culture before and after, otherwise it will affect our correct understanding of a culture.
【学位授予单位】：吉林大学
【学位级别】：硕士
【学位授予年份】：2013
【分类号】：K883.7

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