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我国西南地区的少数民族历史上广泛存在石棺葬习俗,但大多在明代以前已经消失,至今留下很多谜团。明清以来贵州各地仍有石棺葬的发现,显示贵州民族墓葬文化清晰的文化线路。特别是今天贵州晴隆县金竹凼的李姓歪梳苗和大方县普底乡红丰村的杨姓歪梳苗仍孑遗石棺葬习俗,成为我们研究这类古老墓葬文化的“活化石”。从两地石棺葬的实地调查看,歪梳苗的整个丧葬礼仪,包括一次葬与二次葬,葬礼简单,仪式简朴。其特点是以竹席敛尸,入殓与安葬同时进行,不用棺木而用无底的石板棺安葬死者,体现出苗族丧葬中棺尸分开、二次葬、风葬等文化特征。石棺葬是一定地区的民族信仰、地理环境以及相应的经济生活相互作用的产物。石棺葬以竹崇拜与芭茅草崇拜等自然崇拜表现祖先崇拜,也是歪梳苗文化认同的主要标识,这些支配着歪梳苗的丧葬观念和行为取向,也使歪梳苗的石棺葬习俗亘古不变。
The customs of stone coffins are widespread in the history of ethnic minorities in southwest China, but most of them disappeared before the Ming Dynasty, leaving many mysteries to this day. Since the Ming and Qing dynasties, the discovery of stone burial funerals has also been found in various parts of Guizhou Province, revealing a clear cultural line in Guizhou’s ethnic tombs. In particular, today, the surname stone coffin of the surnamed Li in the Jinzhaotang, Qinglong County, Guizhou Province, and the coffin remains of the coffin of the Yang Family in Hongfeng Village, Pudi Township, Dafang County, have become the “living fossils” for the study of ancient tombs of this kind. . From the field investigation of the sarcophagus in both places, the entire funeral rite of Cuan Miao, including a funeral and a second funeral, has a simple funeral ceremony and a simple ceremony. Its characteristic is that the bamboo coffin converges the corpse and enters the coffin and the burial at the same time. Without the coffin, it buries the dead with the bottomless slate coffin, which shows the cultural features of the coffin, the second burial and the wind funeral in the funeral of the Miao people. The sarcophagus is the product of the interaction between ethnic beliefs, geographical environment and corresponding economic life in a certain area. The sarcophagus buried with bamboo worship and Pampango worship and other natural worship performance of ancestor worship, but also the main symbol of cultural identity crooked card Miao, these governed Fu Miaomu concept of funeral and behavioral orientation, but also to crooked comb the stone coffin burial custom forever change.