Excelling or Subordinate--Study the Cultural Identity of Nan Yue from Cultural Artifacts and Archaeological Context in the Tombs of the King of Nan Yue and Zhongshan

• Main Authors: Liu, Sh-chu, 劉素珠
• Other Authors: Huang, Tsui-mei
• Format: Others
• Language: zh-TW
• Published: 2004
• Online Access: http://ndltd.ncl.edu.tw/handle/85829615026111524761

碩士 === 臺南藝術學院 === 藝術史與藝術評論研究所 === 93 === Abstract This thesis, discussing the difference of cultural identity coming from material antiques and historical texts, focuses on the state of Nan Yue, located in the south frontier of the Han dynasty, and concerns about the problem that the state of Nan Yue was assuming or submissive to the Han dynasty, through the tomb of Nan Yue king comparing with the tomb of Zhongshan king. Generally speaking, Zhongshan king, just as Nan Yue King was the leader of the state of Nan Yue, represented the Han Royal family. Both of They were the upper classes and the feudal lords. But the tomb of Nan Yue king shows a different phenomenon in archaeological context and ancient texts from the tomb of Zhongshan king. Firstly, in the archaeological excavation, it shows that Nan Yue king and Zhongshan king had the same tomb structure widespread in northern parts of Changjiang, such as Henan﹑Hebei and Shandong. Obviously the Nan Yue king intended to imitate a new capital tomb structure. Secondly, Nan Yue king’s buried property surpasses Zhongshan kings’ in quantity.Nevertheless, according to stylistic sequence, those funeral objects in the tomb of Nan Yue king reveal antique style, particularly in bronze ding(鼎)﹑fang-hu(方壺)﹑jade pi(玉璧)﹑pendant(串飾)﹑dancing figure of jade(玉舞人) and so on. It is a conscious intention reserving the traditional trend of former epoch﹘the Eastern Zhou. Although the quantity of excavated finds in the tomb of Nan Yue king was beyond that in the tomb of Zhongshan king, Nan Yue king intended to simulate the Eastern Zhou tradition and the Han new tomb structure. In the meanwhile, he just imitated the form but not the essence of the Eastern Zhou or the Han culture. Thirdly, in accordance with historical texts such as Shi ji(《史記》) by Sima Qian(司馬遷) and Han shu (《漢書》)by Ban Gu(班固), most of scholars have divided the political relation between the state of Nan Yue and the Han dynasty into three phases before the Han Wu emperor conquered the state of Nan Yue. No matter those three phases was assuming or submissive, Nan Yue had maintained a strained relation with the Han dynasty. Those negative descriptions in historical texts showed the conception of the Han dynasty to defame and marginlize the status of Nan Yue on the purpose of legitimacy of the Han dynasty. If archaeological excavation and ancient texts were textual representation, they will be different according to divergent constructors. In the example of the state of Nan Yue, the archaeological finds in the tomb of Nan Yue king presented the view of Nan Yue, while ancient texts presented the view of the Han dynasty. there are particular meanings in ‘assuming’ or ‘submissive’ of Nan Yue. Cultural identity is strategy to declare who they are. In this process, the form of culture exists when the essence of culture usually was lost.