Jar burial practices in the Philippines and Taiwan have very strong similarities and some differences as well. Both of them start their appearance in the Neolithic to the Metal Age, (circa 500 BCE – CE 500) for convenience’s sake of a relative dating. They were located in caves, rock shelters and open sites. Jar burials are made of earthenware materials, they can be very simple to very elaborate. Jar burials can be primary, secondary or tertiary and multiple burials. Primary Burial Jars are used as containers to inter a corpse, for the first time. Secondary Burial Jars were used as containers of human bone remains that were taken out from another deposition in the primary burials. Meaning to say that when the corpse had disintegrated, the remaining bones were selected and deposited again in a container or what is now called as the secondary burial jar. Tertiary burial jars means that when the present-day human group utilizes an old burial jar which could have been archaeological in nature, for the purpose of burying an individual dead person in the contemporary period. This Jar Burial culture will be examined in this paper looking at the connection of practice of these people between the Philippines and Taiwan from the archaeological point of view.
甕棺葬習俗在臺灣及菲律賓呈現出強烈的相似性。臺灣與菲律賓的甕棺葬大多出土於新石器至鐵器時代（約500BCE-CE500）的洞穴遺址及露天遺址。甕棺葬主要以陶質器具為葬具，陶質葬具精細程度不一，從簡易至精緻都有。甕棺葬可分為一次葬、二次葬、三次葬甚至多次葬。用於一次葬的陶甕大多都是首次做為放置遺體的容器。二次葬則是將原先埋葬的遺骸從原墓葬中取出並放入一個新的陶甕中重新埋葬，意味著即使遺體分解了，剩下的骨頭仍會被取出，並重新埋葬於另一個容器中。三次葬則是當代的人們使用古老的陶甕（或許具有考古性質）埋葬當代死者。本研究將從考古學視角檢視臺灣與菲律賓兩地人群在甕棺葬文化實踐上的關連。
According to currently available data, burial jars in prehistoric Taiwan were used from the Middle Neolithic period, about four thousand years ago, to the Final Metal Age period up to the second millennium AD. The Tao people in Lanyu (Botel Tobago/Orchid Island) have even been using them until recent times. But the most significant development in jar burials occurred during the Late Neolithic period within the Huakangshan culture around Hualien in eastern Taiwan, and the Tahu culture in the southwest plains between 3200 and 2400, or even 1800, years ago. As the various prehistoric cultures using burial jars do not seem to be closely related to each other, this practice may have had different local cultural meanings which needs to be further explored.
臺灣史前時代的甕棺，根據目前所知的資料，大致從新石器時代中期距今約四千年前後開始延續使用，到金屬器時代的末期距今一千年以內，在蘭嶼達悟人一直使用到晚近階段。其間最發達的階段為新石器時代晚期，區域以東部花蓮的花岡山文化以及西南平原的大湖文化最為興盛，這兩個文化年代大約在距今3200年前到2400年之間或可晚到距今1800年前。這些使用甕棺的史前文化彼此的關聯似乎並不密切，說明可能具有不同的文化意義，值得探討。
The Wansan site is a Neolithic site located in the Yilan County, NE Taiwan. The result of the 1998 rescue excavation revealed the potential co-presence of two forms of burial practices, the jar burials and the stone coffins. The on-site excavation then recorded the presence of 55 stone coffins and 14 jar burials.Due to the poor preservation condition, no skeletal remains were found inside these burials and the preliminary identification of the burials was a lack of systematic analysis. This paper aims to reexamine the recorded jar burials by analyzing the stratigraphy, jar typology and artifacts associated with the jars.
In addition, several excavations of the late Neolithic sites in adjacent Hualien County revealed similar burial practice, the co-presence of jar and stone coffins. Different from the Wansan site, some excavations uncovered clear human remains with unique grave goods inside the jars which testified to the practice of funerary ritual. These excavations provide us an opportunity to compare these practices, at the same time, to further assist us to reimagine the process of this unique burial practice and the meaning of it in the Neolithic societies.
This paper begins with the introduction of the Wansan site, the analysis of the jars identified as burials, and the comparative analysis of the jars burials from other sites of the late Neolithic period.
丸山遺址為位於臺灣宜蘭縣的新石器時代遺址。1998年的搶救發掘揭露了本遺址有兩種共存的葬俗—甕棺葬與石板棺葬，本次發掘共紀錄了55座石板棺葬與14座甕棺葬。由於保存狀況不佳，墓葬中並無人骨遺留，加之缺乏系統性分析，本文期望透過分析地層、陶甕類型學及和陶甕共伴出土的遺物，重新檢視這些甕棺葬。
此外，花蓮幾個新石器晚期遺址的發掘結果也與丸山遺址類似—遺址內同時存有甕棺及石板棺葬。但不同於丸山遺址的是，花蓮出土的部分甕棺中除發現人骨遺留外，仍放有與埋葬儀式相關的獨特陪葬品。這些發掘成果提供了同時比較不同遺址出土之甕棺葬的機會，進而幫助我們重新想像甕棺葬的實踐過程，及其於新石器社會中的意義。
本文首先介紹丸山遺址，接著講述陶甕的分析結果，最後則比較分析丸山遺址及其他新石器晚期遺址甕棺葬的異同。
The northern part of the east coast of Taiwan is one of the main areas of prehistoric jar burial tradition in the island, in particular around the Huakangshan (Huagangshan) culture (3500-2500 BP) located in the Chilai (Qilai) Plain and the surrounding coasts and rift valley areas. There, various types of burial jars have been found in a number of archaeological sites, large or small, alone or in group, with banded decoration or not. This presentation summarizes the archaeological data accumulated so far, and tries to discuss the continuity, distribution, characteristics and archeological and cultural significance of this Neolithic jar burial tradition in Eastern Taiwan.
臺灣東海岸北段是史前甕棺傳統出現的主要地區之一，特別是在距今3500-2500年前，以花岡山文化為核心的奇萊平原及其周邊海岸與縱谷地區，已在多處考古遺址發現組合型或獨立型、大型或小型、帶狀或單獨出土的各式甕棺。本文彙整迄今考古資料，試論此一東臺灣新石器時代甕棺傳統的持續時代、分布、特徵及其考古學文化上的意義。
CHEN Kwang-tzuu
陳光祖
Jar Burial Practice in Prehistoric Taiwan and its Correlation with
Northern Philippines Cases
Jar burial practice appeared in Taiwan during the middle Neolithic period (4500-3500 BP), and was widespread across the island during the late Neolithic period. Jar burial evidences for the Metal Age have only been found on two islets, Lutao (Green Island) and Botel Tobago (Lanyu, Orchid Island), indicating a decline of this kind of mortuary practice at the end of the Neolithic period. The origins of the jar burial practice in Taiwan are not clear. In contrast, jar burials are a very commonly found mortuary practice in Philippines, usually in cave sites, occasionally in open areas. The relationship between the jar burial practice of Taiwan and the Philippines, especially the Batanes Islands, was explored by Beyer and Kano 80 years ago and needs to be reassessed in light of recent archaeological data.
臺灣的甕棺葬最早出現於新石器中期，距今約4500~3500年前，並於新石器晚期廣泛分布於全島。然而，鐵器時期的甕棺葬僅見於綠島和蘭嶼，顯示新石器時代末期時，甕棺葬俗已然式微。臺灣甕棺葬的起源尚不清楚，但此種葬俗盛行於菲律賓，通常出土於洞穴遺址，偶爾也會發現於露天遺址。80年前，Beyer 和Kano雖已探討過台灣與菲律賓（尤其是巴丹群島）兩地甕棺葬俗間的關聯，但其間的關聯有必要透過近來的考古材料再次衡量協商。
Anna PINEDA
Overview of Archaeological Jar Burials in the Philippines: Implications for
Understanding Shared Burial Practices in the Region and Island Southeast Asia
This study compiles and describes the many archaeological jar burial sites in the Philippines, focusing on data collected from reports including, but not limited to their forms, designs, styles, and the interment methods of the dead. The geographic regions where they are found demonstrate clusters of similarities or traditions based on these data.This indicates several combined burial practices present throughout the Philippines, likely shared through inter-community interactions during what is now known as the Metal Period of the Philippines. This paper will add and expand on Bulbeck's (2017) study on Island Southeast Asian jars as burial containers, focusing on the Philippine sites. By zooming into these traditions, we can look at the potential relations of burial practices shared between the Philippines, Taiwan, and even the Malay Archipelago.
本研究彙整許多關於菲律賓甕棺葬考古遺址的報告，並聚焦於甕棺的形式、設計、風格和埋葬死者的方法。甕棺的型態在地理區域上呈現叢集分布，也顯示了菲律賓各地在金屬器時期可能同時存在好幾種葬俗，並透過社群間的互動為彼此所共享。本研究將聚焦於菲律賓考古遺址的甕棺葬，並在Bulbeck (2017) 對島嶼東南亞甕棺葬的研究上進行補充與擴展。透過檢視甕棺葬傳統，我們得以探詢菲律賓、臺灣及馬來群島共同葬俗間的潛在關係。
Nida T. CUEVAS
Memorializing the Dead: Looking at Anthropomorphic Styles of Jar Burials in the Philippines
Burying the dead in burial jars is a widespread tradition in Southeast Asia (i.e., China, Taiwan, Thailand, Laos, Vietnam, East Malaysia, Eastern Indonesia) and the Philippines. Archaeological research on the Metal Age mortuary practices in the Philippines has shown a diverse method of burial treatment for the dead. The widespread discovery of burial jars in the country proved common mortuary practice 2000 years ago.Discovered in the Batanes Group of Islands, Cagayan Valley, Batangas, Pampanga, Pangasinan, Camarines Sur, Sorsogon, Marinduque, Masbate, Samar, Cebu, Negros Oriental, Palawan and South Cotabato, these burial jars appeared either anthropomorphic or non-anthropomorphic burial vessels. Many scholars correlated the existence of burial jars by the movement of people (Beyer 1979; Solheim 1960) and indigenous development (Bellwood 1997). Likewise, anthropomorphic burial jars are another form of burial treatment only found in the islands of Palawan, Negros Oriental, and South Cotabato in Mindanao. Anthropomorphic burial jars are vessels fashioned in human form molded either in clay or limestone material, and a tradition strengthened with the belief in life after death. They designate any representation or depiction of a human image (Rautman and Talalay 2000), often perceived as ritual and symbolic (Cuevas 2007). Thus, investigation on the anthropomorphic vessel limits only to the object's description, later engaged to determine the gender- sexuality of the object.
This paper primarily focuses on the burial jars decorated and molded into human figures that show diverse stylistic and technological attributes. This burial vessel shows that anthropomorphic figures either distinctly portray a human image, and some do not clearly show those human-like features. The investigation aims to determine how the Metal Age community depicts their dead in mortuary vessels. Determining the various types, motifs, and designs or the stylistic and technological features of these mortuary vessels may define local stylistic mortuary behavior, cultural identity, and belief. This investigation may reveal a Metal Age anthropomorphic burial practice in the Philippines that exhibits ritual performance in commemorating the dead.
甕棺葬傳統廣泛分布於東南亞各地（包括中國、臺灣、泰國、寮國、越南、東馬、印尼東部）及菲律賓。研究指出，菲律賓鐵器時代存在多樣的葬俗。其中，菲律賓各地廣泛發現作為葬具的陶甕，代表甕棺葬是2000年前相當普遍的埋葬方式。陶甕於巴丹群島（Batanes Group of Islands）、卡加煙河谷（Cagayan Valley）、八打雁（Batangas）、邦板牙省（Pampanga）、邦阿西楠省（Pangasinan）、南甘馬粦省（Camarines Sur） 、索索貢（Sorsogon） 、馬林杜克（Marinduque） 、馬士弼城（Masbate）、薩馬島（Samar）、宿霧（Cebu） 、東內格羅省（Negros Oriental） 、巴拉望（Palawan） 、南哥打巴托省（South Cotabato）等地都有所發現。有趣的是，部分陶甕器型表現出人類的形體，而這些人形陶甕僅發現於巴拉望、東內格羅省及南哥打巴托省（South Cotabato）。許多考古學者認為陶甕與人群流動（Beyer 1979；Solheim 1960）和本土發展（Bellwood 1997）有關。
人形陶甕主要以陶土或石灰岩材料製成，展現了對人類形象的表達與描述（Rautman and Talalay 2000），通常被視為具有儀式和象徵意涵（Cuevas 2007）。因此，以往對人形器物的研究大多止步於描述器物及確定人形器物的性別。
本文聚焦於具有不同風格和技術屬性的人形陶甕。值得一提的是，並非所有人形陶甕都清晰地表現出人類的形象。因此，本研究旨在探討金屬器時代的社群如何將死者形象表現於墓葬器物上。藉由檢視墓葬出土器物的類型、圖案、設計、技術或風格特徵，有助於釐清當地的葬俗風格、文化認同與信仰，或能進一步揭露菲律賓金屬時代以人形陶甕作為葬具的葬俗意義。
Alexandra DE LEON
Community Identities in the Bacong Region, Central Philippines:
A New Approach Using Jar Burial Remains
This is a presentation on a study on community identities in the Bacong region during the Metal and Proto-Historic periods that introduces a new approach to examine jar burials in the Philippines. Guided by practice theory, it teases out nuances in funerary practice from jar burial remains and examines two types of practices – intentional and unintentional - that either deliberately or unconsciously reveal group affiliation. This study examines patterns of distribution in various attributes of intentional and unintentional practices in mortuary styles from Metal and Proto-Historic period burial sites in Bacong. Analyses show that during the Metal period, patterns of high visibility attributes in grave arrangements, mortuary vessels, ceramic grave goods, and ritual ceremonies exhibit high degrees of similarity at four sites with one site exhibiting distinct traces of intentional funerary practice of affiliation. Hence, remains of intentional affiliative practices suggest high degrees of social interaction at the four sites with a deliberate strategy of creating and maintaining a cohesive community identity. In contrast, during the Proto-Historic period, conscious enactments of community are deemphasized and inclined towards social differentiation, as based on the lack of high visibility symbols and images of commonality and community in funerary material culture and traces of ritual ceremonies. In terms of unintentional practices of affiliation that are examined in styles of grave preparation and ceramic production, the investigation finds that technological transmission of production techniques and behavior, especially among potting groups in Magsuhot, is high as observed from high degrees of similarity in low visibility markers of mortuary ceramics. Unfortunately, a lack of comparable material for the Proto-Historic period provides no insight into later processes of enculturation. Overall, the findings suggest community identities transformed from the Metal to the Proto-Historic period in Bacong with weak indicators of cultural transmission between earlier and later period communities in intentional and unintentional practices of affiliation.
本研究將透過新的研究取徑檢視菲律賓甕棺葬，進而探討金屬器及原史時期巴孔區域（Bacong）的社群認同。本研究透過實踐理論，梳理了甕棺葬間細微的葬俗差異，並檢視兩種彰顯群體關係的方式—刻意或偶然。在檢視金屬器及原史時期（Proto-Historic period）巴孔區域（Bacong）各遺址墓葬風格中各種屬性的分布模式後，結果顯示巴孔區域（Bacong）的四個遺址之間，金屬器時期的墓葬屬性展現了高度的相似性。此種刻意實踐相似行為模式的原因可能來自四個遺址間高度的社會互動，並採取了維護凝聚社群認同的策略。反之，原史時期的墓葬物質文化則缺乏明顯的象徵符號，也缺乏「共同性」的意象，可以推論原史時期社群意識似已淡化，並朝向社會分化的方向發展。不巧的是，由於缺乏可與原史時期相比較的材料，我們無法深入了解後續的文化濡化過程。整體而言，研究結果顯示，巴孔區域（Bacong）從金屬器到原史時期社群認同有所轉變，這個轉變與前一時期未有明顯連續性。
Aude FAVEREAU
Co-Authors: Bérénice BELLINA, Laure DUSSUBIEUX, Helen LEWIS, Emily MIYAMA, Kalayar MYAT MYAT HTWE, Victor PAZ, Rasmi SHOOCONGDEJ, Mariko YAMAGATA
New evidence of contacts between the Thai-Malay Peninsula, Vietnam, and the Philippines: the "Black-and-Red Jars"
"Black-and-Red jars" were first identified at Khao Sam Kaeo, located in the Thai-Malay Peninsula, and described by Phaedra Bouvet in 2012. Since then, a growing number of "Black-and-Red jar" fragments was uncovered from surrounding caves and port sites. However, the total number of jars remains low. Dated from the 4th to 1st centuries BC, these jars are characterized by organic-tempered pastes, and the way they were manufactured, which required specific know-how and tools. Jars made using similar temper and technologies have been identified in central Vietnam and in the central Philippines. They have been interpreted as burial jars and are different from others found on Sa Huynh sites in Vietnam. Preliminary comparisons between the Thai-Malay Peninsula, Vietnam and the Philippines suggest that the "Black-and-Red jars" may have been produced by people from the same community in mainland and island southeast Asia. Interestingly, these jars are found alongside vessels decorated with Kalanay-related designs. The presentation will first provide a general description on the technical characteristics of the jars as well as their morphologies and composition, then question whether there is a link between "Black-and-Red jars" and Kalanay-related vessels. Finally, it will discuss the circulations of some groups of people throughout the South China Sea, tentatively replacing them within the broad socio-economic evolutions taking place during this late prehistoric period in the South China Sea.
“Black-and-Red jars"最初出土於位於克拉地峽的Khao Sam Kaeo遺址。在2012年Phaedra Bouvet發表了相關研究後，越來越多"Black-and-Red jars"的陶片出土於鄰近的洞穴與港口遺址。然而，整體而言"Black-and-Red jars"的數量仍不多。"Black-and-Red jars"的年代可以追溯到西元前4至1世紀，此種陶罐以加入有機摻合料的陶土為原料，且需使用特殊知識與工具才能製成。越南中部與菲律賓中部也曾出土使用相似摻合料與製作技術的陶罐，並認為可能作為甕棺葬具使用，且與越南Sa Huynh sites出土的甕棺有所差異。於泰國、越南及菲律賓等地進行的初步比較研究顯示，"Black-and-Red jars"可能由分布於島嶼及大陸東南亞、且屬於同個社群的成員所製作。有趣的是，這些陶罐與擁有Kalanay紋飾的陶器共伴出土。本演講首先將通盤介紹"Black-and-Red jars"的技術特徵、型態及組成成分，接著探討"Black-and-Red jars"與Kalanay相關陶器間是否有所關聯，最後討論環南海地區人群的流動。