背景:我们所知的大多数渔民-采集者社区利用有限数量的自然资源来维持生计。讲突厥语的Loptuq(外称Loplik,Loplyk)在塔里木河下游流域,塔克拉玛干沙漠,东突厥斯坦(新疆),也不例外。它们的栖息地,罗布泊沼泽和湖泊地区,被沙漠包围,植物种类非常贫乏;Loptuq不得不充分利用少数可用的生物资源作为住房,家具,服装和面料,渔网和陷阱,工具和其他设备。Loptuq使用的分类单元在19世纪末和20世纪初被外国探险家记录在案,在1950年代该团体被迫重新定居并随后破坏他们的语言之前,生活方式和文化。
■民族生物学探索人类与环境之间的关系,包括将生物资源用于不同目的。在几个方面,历史民族生物学更具挑战性;它过去研究这种关系,因此无法与线人核实结果。由于本研究在文学和材料来源的基础上讨论了一种已灭绝的文化,我们应用了一种叫做来源多元化的方法。这种方法可以包含和组合广泛的数据和材料,甚至是各种来源的信息,目的是了解历史记录中很少提到的现象。瑞典人的旅行报告,英国,德语,美国和俄罗斯的探险家以及语言数据为了解Loptuq与环境及其生物群的相互作用提供了最重要的来源。特别是瑞典探险家SvenHedin记录的大量地名和植物学以及他的探险资料,包括保存在斯德哥尔摩瑞典自然历史博物馆植物标本室的凭证标本,人种学博物馆收藏的物质文化物品,对于我们分析Loptuq中的本地知识至关重要。插图和照片为我们提供了更多信息。
结果:Loptuq如何在沙漠边缘生存的问题,一个沼泽和一个湖泊改变了它的位置,吸引了所有到罗布泊的外国游客。Loptuq的主要生计是捕鱼,狩猎和采集,植物和其他有机材料提供的物质文化包括它们的使用,消费和贸易。只有少数物种构成了Loptuq物质文化的基础,但是他们已经学会了将这些特定的植物用于各种目的。其中最重要的是罗布大麻,Pacynumpictum(Schrenk)Baill.,河岸树幼发拉底河杨树,胡杨,和水生普通芦苇,芦苇(Cav。)特林。前Steud.几种tamarisk被用于燃料和建筑围栏。还收获了一些植物来制作食品,例如小吃和野菜。此外,Loptuq还使用毛皮,鸟皮,down,羽毛,哺乳动物的骨头和鱼骨为他们的物质需求。栖息地提供了文化生态服务,例如民间传说的主题,语言表达和歌曲,Loptuq与巡回商人进行小规模的植物产品和毛皮交易,这确保了他们为制造工具提供金属。
结论:本文讨论了一百多年前已经灭绝的Loptuq材料文化,以及如何利用沙漠和沼泽栖息地的稀缺生物资源。Loptuq适应环境和当地知识的战略,代代相传,这有助于他们的生存和生存,与生物资源的使用密切相关。对于这项研究,对人与人之间的复杂关系采取了全面的方法,生物群和景观。今天,由于政治原因,Loptuq在很大程度上被忽略或从历史中删除,而且很少,如果有的话,在关于罗布泊地区的现代资料中提到。他们的经验和知识,然而,今天可能有用,在快速气候变化的时期,对于生活在不断扩张的沙漠中或边缘的其他人。
BACKGROUND: Most fisher-gatherer communities we know of utilized a limited number of natural resources for their livelihood. The Turkic-speaking Loptuq (exonym Loplik, Loplyk) in the Lower Tarim River basin, Taklamakan desert, Eastern Turkestan (Xinjiang), were no exception. Their habitat, the Lop Nor marsh and lake area, was surrounded by desert and very poor in plant species; the Loptuq had to make the most of a handful of available biological resources for housing, furniture, clothing and fabric, fishnets and traps, tools and other equipment. The taxa used by the Loptuq were documented by foreign explorers at the end of the nineteenth and beginning of the twentieth centuries, prior to the forced resettlement of the group in the 1950s and subsequent destruction of their language, lifestyle and culture.
UNASSIGNED: Ethnobiology explores the relationship between humans and their environment, including the use of biological resources for different purposes. In several aspects, historical
ethnobiology is more challenging; it studies this relationship in the past and therefore cannot verify results with informants. As the present study discusses an extinct culture on the basis of literary and material sources, we apply a method called source pluralism. This approach allows the inclusion and combination of a wide range of data and materials, even scraps of information from various sources, with the aim to understand phenomena which are sparsely mentioned in historical records. Travel reports by Swedish, British, German, American and Russian explorers together with linguistic data provide the most important sources for understanding Loptuq interaction with the environment and its biota. Especially the large number of toponyms and phytonyms recorded by the Swedish explorer Sven Hedin and materials from his expeditions, including voucher specimens kept in Stockholm in the herbarium of the Swedish Natural History Museum, and objects of material culture in the collections of the Ethnographical Museum, are crucial for our analysis about local knowledge among the Loptuq. Illustrations and photographs provide us with additional information.
RESULTS: The question of how the Loptuq managed to survive at the fringe of a desert, a marsh and a lake which changed its location, intrigued all foreign visitors to the Lop Nor. The Loptuq\'s main livelihood was fishing, hunting and gathering, and their material culture provided by plants and other organic materials included their usage, consumption and trade. Only a handful of species formed the basis of the Loptuq material culture, but they had learned to use these specific plants for a variety of purposes. The most important of these were Lop hemp, Poacynum pictum (Schrenk) Baill., the riparian tree Euphrates poplar, Populus euphratica Olivier, and the aquatic common reed, Phragmites australis (Cav.) Trin. ex Steud. Several species of tamarisk were used for fuel and building fences. A few plants were also harvested for making foodstuffs such as snacks and potherbs. In addition, the Loptuq also used fur, bird skins, down, feathers, mammal bones and fish bones for their material needs. The habitat provided cultural ecological services such as motifs for their folklore, linguistic expressions and songs, and the Loptuq engaged in small-scale bartering of plant products and furs with itinerant traders, which ensured them with a supply of metal for making tools.
CONCLUSIONS: This article discusses the now extinct Loptuq material culture as it existed more than a hundred years ago, and how the scarce biological resources of their desert and marsh habitat were utilized. Loptuq adaptation strategies to the environment and local knowledge, transmitted over generations, which contributed to their survival and subsistence, were closely connected with the use of biological resources. For this study, a comprehensive approach has been adopted for the complex relationships between human, biota and landscape. The Loptuq are today largely ignored or deleted from history for political reasons and are seldom, if at all, mentioned in modern sources about the Lop Nor area. Their experience and knowledge, however, could be useful today, in a period of rapid climate change, for others living in or at the fringe of expanding deserts.