Everyone dispersed, either went home or went back to the room, and Xu Le, Qingning and Xiaobai were left!

The second uncle and grandfather chatted late, and the father and son didn't know what to say, and finally the old man patted his son on the shoulder, "Do you understand?"

The second uncle nodded and said calmly: "I know"!

"Okay, let's go back tomorrow and do a good job!"

The old man himself stood in the courtyard and looked at the sky, thinking about what the tenth university scholar Ruyi Bao had said to him, nodding and shaking his head for a while!

Principal Tao also said to his lover, "What do you think of Xiaole's child?"

"It's fun"! Yongqing smiled, "Fun? That's also the deputy office!" The principal is also happy, is there such a deputy office cadre?

However, he nodded after listening to his wife's words, and then sent a text message out!

Xu Lezheng was talking to Qing Ning, and a text message came, he took out his mobile phone and clicked on it to see Principal Tao's, it's almost eleven o'clock so late, this leader is hard!

"Do you have time on the night of the fifth day of the new year? Nine o'clock, the location is... Uncle, Xu Le is happy after reading it, do you mean that I have time? Even the time and place have been said, can I not go?

Xu Le didn't think about it, and directly replied with two words, "Received", then thought about it, and changed the name of the mobile phone to uncle, "Qingning, I told the new students that there will be twelve people to protect these three households, and there may be someone who will be responsible for your side at that time, don't let that side worry about it", Qingning nodded, she knew that anyone who Xiaole wanted to protect must be someone who was vital to him and even to Huaxia, and she didn't ask, and she didn't ask for anything in return, just ask Xiaole for peace of mind!

"Okay, you're busy, I'll go and Yingzi to see those two girls, I have to strengthen it in the past two days"!

After Qing Ning finished speaking, he walked towards Yingzi and Zuo'er and You'er!

Xiao Yue and Xiao Bei came back and fell behind Qing Ning, Xiao Bai looked at Qing Ning and then at Xu Le, 'Hey, look at your lonely and wounded heart, I still pity you'!"

Xu Le took a look at Xiaobai, ignored it and went back to the room, turned on the computer, and wrote a title first, "Nine Days on the Falling Boat Mountain - On the Definition and Main Issues of Xia Culture"

First of all, Xu Le clearly put forward that "Mr. Funayama is a predecessor and sage, and Mr. Jiuri is Mr. of Mr., who put forward their own opinions in their time at that time, which played a great influence and guidance at that time, but with the development of the times, the increase of materials and the continuous emergence of physical objects, many things are becoming clearer, but only in terms of subjectivity, for example, if the west is high and the east is low, will there be no big water in the west?" No, no, you can't assume that it doesn't exist because you didn't have it before, you can't think it doesn't exist because it didn't exist in the history books, you can't think that there won't be tomorrow because you didn't have it before, maybe tomorrow, maybe next year, maybe the year after next year, maybe there will be a big flood, and it doesn't have to be the middle and lower reaches, it's very likely to be the whole basin? These are all possible"!

After Xu Le finished writing this paragraph, he suddenly felt a chill in his back, what happened? Isn't this a hypothesis, it won't come true, right?

He hurriedly wrote, "Of course I don't want this to happen, but what I want to say is that no one can guarantee it, so don't say it so absolutely." ”

'Crow's Mouth'!

"Shut up", Xu Le yelled at Xiaobai!

"On the question that Yu Xing Yu Qiang is a Qiang people, Mr. Jiuri's judgment is completely based on a kind of confusion between places and nationalities, for example, I am currently a native of Kyoto, I was born in Shuzhou, I developed there, and it can still be said that I am a Qiang people, but can I prove that I am a Qiang people?"

Xu Le now finds that it is good to have more endorsements, and wrote casually:

"Shangshu Yu Gong" records that Dayu controls the water, "guiding the river from the stones, to the Longmen, into the sea." "Yu farewell to Kyushu, with the mountains and rivers, let the soil as tribute", "Yu soil, with the mountains and wood, lay high mountains and rivers";

"The Classic of Mountains and Seas, Overseas North Classic" said: "Kuafu's country is in Nie Erdong, he is a big man, his right hand is a green snake, and his left hand is a yellow snake." Deng Zhilin is in its east, two trees. One is called Bo Father. The mountain of Yu accumulated stones is in the east of its (Bofu), and the river enters. ”

"Huainan Topographical Training" said that "the river water out of the northeast of Kunlun, through the Bohai Sea, into the Yu led stone mountain".

Some people argue that it is the peak of the land of Qilu, but why not the stone mountain in the upper reaches of the land of Hehuang? Why isn't it in this place that a major flood is more likely?

And this order is very clear, it is from the stone first, then to the Dragon Gate, and finally into the sea, and Yu Gongzhong is in multiple paragraphs for this matter, what is the process in the middle?

With the mountains and rivers, the soil is raised, that is, it directly enters the northwest plateau for a large number of words, which is equivalent to artificially lengthening the distance and drop of the flow, thereby reducing the energy and degree of flow and damage!

Subsequently, Xu Le began to describe the concept of Xia culture.

For the study of Xia culture, its conceptual problem is a first-class problem. Whether Xia culture is a concept of archaeological culture or an anthropological culture is the first thing that scholars who need to participate in the Xia culture seminar must make clear. Most people are afraid that this is not a problem, because the Xia culture in archaeology should certainly be the concept of archaeological culture. However, it's not that simple. In the papers of some Xia culture researchers, the Xia culture they mentioned is not within the scope of Xia Jinian, the region is also outside the area ruled by the Xia Dynasty, and the cultural connotation is not what the archaeological cultural relics show. The concept of Xia culture discussed by these researchers is not the same as that of Xia culture discussed by most researchers. This is something that needs to be paid attention to and distinguished in the discussion of Xia culture.

Since Xia culture is an archaeological culture that needs to be explored, then, as an archaeological culture, it should have at least three elements: time, region and relic characteristics, and it needs to be clearly defined. Mr. Xia Dading defined Xia culture as: "Xia culture should refer to the culture of the Xia nation during the Xia Dynasty. "The definition encompasses both temporal limits and cultural ethnicity, but does not specify the spatial scope and social nature. Mr. Zou Heng believes that the definition of Xia culture must include the latter two aspects. According to Mr. Zou's meaning, the complete definition of Xia culture should be expressed as follows: Xia culture is a bronze culture with a group of documents recording the rituals of the Xia people during the reign of the Xia Dynasty and in the territory where the Xia Dynasty is located, and there should be relics of temples and bronze ritual vessels that reflect the state form of the Xia Dynasty.

Mr. Xia and Mr. Zou's elaboration of the definition of Xia culture represents the view of most Xia culture researchers on Xia culture. According to the definition of this Xia culture, the start and end time of Xia culture is also the rise and fall time of the Xia Dynasty, that is, the upper limit is the founding of the Yu Qi Dynasty, and the lower limit is the fall of the Xia Dynasty. However, the temporal boundaries of an archaeological culture are never exactly the same as the age of the existence of the same dynasty, it does not arise suddenly with the establishment of a dynasty, nor does it suddenly stop on the day when the old dynasty dies and the new one is established. Every culture has its process of generation, development, prosperity, decline and even extinction, if the Xia culture is a cultural remnant of the Xia people who established the Xia Dynasty in history, it is likely that the time of its appearance will be before the establishment of the Xia Dynasty, and its demise should also be after the fall of the Xia Dynasty. It is obviously inappropriate to use the age of the Xia Dynasty to define the time frame of Xia culture.

It should also be pointed out that Xia culture is only a subject of Chinese archaeological research at present and for a considerable period of time in the future, and it is not yet a name for an actual archaeological culture. Researchers can present evidence to infer that an archaeological culture may belong to the Xia culture, but it is not appropriate to name the archaeological culture Xia culture according to their own opinion. The use of clan or country names in the era of legends or primitive times to name archaeological cultures is prone to errors and misunderstandings, and should be treated with caution.

In order to determine the Xia culture from the archaeological remains, we must first identify the Xia culture relics during the Xia Dynasty. In order to confirm the Xia culture during the Xia Dynasty, three conditions should be met.

The first condition is that the chronological and geographical scope of the existence of the Xia Dynasty is basically determined;

The second condition is the establishment of the archaeological and cultural sequence and the absolute chronological framework of the approximation within the territory of the Xia Dynasty and its related surrounding areas.

The third condition is that there are a number of relics that can be found that can be consistent with the ritualistic customs and skill level of the Xia people recorded in the literature.

As for the first condition, through the collection of historical documents and materials by researchers, the Xia Dynasty existed in the central and western parts of Yuzhou Province and the southern part of Jinzhou Province between 2100 BC and 1550 BC, and it is now almost certain that this condition has been met. As for the second condition, through the efforts of archaeologists for many years, from the Longshan period to the early Shang Dynasty, the sequence of archaeological culture has been closely linked in most of Yuzhou Province and the southern part of Jinzhou Province, and there are more carbon 14 dating data for reference: this condition has also been satisfied. As for the third condition, the current situation is not so satisfactory, although there are large city and palace remains, there is still a lack of remains with more historical information (such as well-preserved large tombs, bronze ritual vessels with high crystal grade, etc.). This makes it possible to feel that the internal evidence is not sufficient in the study of Xia culture. Efforts to find materials in this area and gradually meet this condition is one of the important tasks to prove the remains of the Xia people in the Xia Dynasty and finally determine the Xia culture in the future.

After more than ten years of research and controversy, the exploration of Xia culture during the Xia Dynasty has mainly focused on the Erlitou culture and its related relics. This is due to the fact that the Erlitou culture is the closest to the situation of the Xia Dynasty recorded in literature in terms of age, distribution area and social development level. However, due to the fact that the remains of archaeological discoveries that can prove the cultural characteristics of the Xia people are not sufficient, and the research angles and approaches are still relatively simple, none of the parties participating in the discussion of Xia culture can come up with strong evidence and effective methods to convince each other.

Judging from the research on Xia culture in recent years, researchers mainly demonstrate the Xia culture during the Xia Dynasty through these aspects.

1. Through the analysis of the degree of development and change of the cultural appearance of the Erlitou culture and the Erligang culture within and between them, the boundary between Xia and Shang in the archaeological remains is determined, and then the Xia culture in the Xia Dynasty period is determined.

2. Through the historical information reflected in archaeological materials, such as the positive and negative social changes reflected by the rise and fall of palaces and capitals, combined with the historical sites of Xia and Shang in historical documents and the situation of Xia and Shang capitals, the boundary between Xia and Shang is determined, and then the Xia culture during the Xia Dynasty is inferred.

3. According to the legend of the migration of the Xia people in historical documents, through the comparison of the relevant archaeological and cultural factors in the area ruled by the Xia Dynasty and the so-called area where the Xia people migrated, the boundary between Xia and Shang is deduced from the cultural periodization and relative chronological relationship between the two, and then the Xia culture during the Xia Dynasty is determined.

The above ways and methods of discussing Xia culture should be said to be desirable, but the conclusions obtained based on one of them alone are often not consistent. Researchers who advocate that the Erlitou culture as a whole is Xia culture, and that the replacement of the Xia and Shang dynasties is between the Erlitou culture and the Erligang culture, and the method they adopt is mainly the first method, and they equate the concept of Xia culture with the concept of Xia culture during the Xia Dynasty. Researchers who argue that the division between the Xia and Shang dynasties was in the third and fourth periods of the Erlitou culture mainly rely on the second method, that is, the palace buildings at the Erlitou site were destroyed during the third and fourth periods of the Erlitou culture, and the phenomenon that the corpse township ditch mall began to rise soon after, reflecting the social changes during the Xia and Shang periods. There is some truth to this view, but there are many reasons for the rise and fall of cities and palaces, and not necessarily the result of a change of dynasty. As for the researchers who mainly argue the Xia culture from the third method, what they need to explain first is: the central area and culture of the Xia Dynasty

Whether the similar cultural factors affecting the regions were caused by the migration of the Xia people after the fall of the Xia Dynasty, or due to the strong cultural radiation of the central region to the surrounding areas. If the latter is the reason, the conclusion that the boundary between Xia and Shang was in the second and third periods of the Erlitou culture is in the second and third periods of the Erlitou culture, and the early and previous Erlitou culture is the Xia culture, and the late period and later are Shang cultures, and the conclusion that the boundary between Xia and Shang is lost is no longer valid.

In short, the problem of Xia culture is a relatively complex archaeological research topic, and there is still a considerable distance between the current research status and the final solution of this problem. Today, with the continuous discovery of new archaeological materials, every researcher of Xia culture should calmly reflect on his past views and methods, abandon prejudices, and seek common ground while reserving differences, so as to promote the in-depth study of Xia culture.

Xu Le crackled on these key questions, and constantly clarified his development direction and research path.

After writing, Xu Le looked at it and nodded, well, yes, there is criticism and constructive content, and finally I thought of the text message again, and came to a sentence, "I personally think that there are still undiscovered relics in the Hehuang area, which should be related to the great flood, and the approximate range is from the upper reaches of the Liujiaxia Reservoir to the Xihai Minquan generation, and the upstream and downstream exploration should be carried out with Lajia Village as the core, and if necessary, I can lead a team to be responsible for the survey." And it should be around the diversion of the Daxia River, Jishi Mountain, and Armani Qingshan Bend to carry out the systematic collection of the legends of Kun and Yu from the southeast to Jinguancheng and north to Ningxi City and Jincheng. ”！

"Good"!

Xu Le called out to himself Okay, I was ready to dig a pit by myself, he felt that Mr. would be very pleased and approve, for this kind of performance of his own!