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夜郎文化可以两个概念范畴来加以区分:一是符号象征或泛文化意义上的夜郎,再是经历了具体的兴衰全程的夜郎国。依据前者,我们可以从更广泛的范围研究泛夜郎文化区的各种生活劳作事象,尤其是跨族存的文化因子与礼俗仪式活动;立足于后者,则必须以战国迄西汉政治实体的夜郎国为研究对象,尽可能地澄清或还原一切相关性的历史事实。礼俗生活之所以重要,主要是它本身即为文化运作的一种方式,足以强化人的实践生活必不可少的历史记忆,凝聚意义与价值,巩固认同和团结,反映族群共同体特有的文化本质。至于狭义的夜郎国研究,则有必要多方取资汉文典籍与彝族文献,相互比勘,折衷一是,信信疑疑,切忌妄断。特别是在彝族文献年代学断代问题上,更有必要防止时间性或具体性的错置,避免出现移后置前,改甲就乙的错误。
Yelang culture can be distinguished by two conceptual categories: one is the Symbolic Symbol or the Yelang in the pan-cultural sense, and then the Yelang Kingdom that has undergone a concrete rise and fall. According to the former, we can study a variety of living things in the Pan-Yelang cultural area from a wider range of perspectives, especially the cultural factors and etiquette ceremonies that exist across nationalities. Based on the latter, we must take the Warring States Period as the political entity of the Western Han Dynasty Yelang States as the research object, as far as possible to clarify or restore all the historical facts of relevance. The reason why etiquette is important is that it itself is a way of cultural operation that is enough to reinforce the historical memories indispensable to human life and practice, to unite meaning and value, to consolidate identity and solidarity, and to reflect the unique cultural essence of ethnic communities. As for the study of the Yelang Kingdom in the narrow sense, it is necessary to obtain funds from both the Chinese classics and the Yi literature, so as to make mutual compromises and compromises. Especially on the question of the chronology of the Yi literature, it is even more necessary to prevent the misplacement of time or concreteness and to avoid the mistakes that have been made before and after the revision.