Paleoenvironmental Evolution and Human Activities at the Hejia Site on the Ningshao Coastal Plain in Eastern China

The eastern China coastal plain is an ideal area for studying the human–environment interaction during the Neolithic period as there are multiple Neolithic sites in this area. Located in the Ningshao Coastal Plain of the south bank of Hangzhou Bay in eastern China, the Hejia Site is part of the late Hemudu Culture sites and includes the late Hemudu Culture, the Liangzhu Culture, and the Qianshanyang Culture. Based on palynology, charcoal, X-ray fluorescence (XRF), and magnetic susceptibility (χ), combined with accelerator mass spectrometry 14C dating and analysis of the archaeological cultural layers, we explored the paleoenvironmental evolution and human activities at the Hejia Site. 1) Pollen records suggest that the vegetation type was evergreen and deciduous broad-leaved mixed forest during the Middle Holocene. Cr/Cu and low-frequency magnetic susceptibility (χlf) reveal that the climate underwent through warm and wet (Hemudu Culture Period IV)–cool and dry (Liangzhu Culture Period)–warm and wet (Qianshanyang Culture Period) periods. 2) During the Middle Holocene, the intensity of human activities, related to the transformation of the natural environment, increased obviously. The increasing Poaceae pollen (>37 μm) indicates that the ability of prehistoric humans in managing crop fields gradually increased from the late Hemudu Culture Period to the Liangzhu Culture Period. The charcoal concentration results suggest that the occurrence of high-intensity fire events during the late Hemudu Culture Period might be caused by the slash-and-burn operation, while those that occurred during the middle Liangzhu Culture Period might be caused by the increasing fire demand owing to the greater ancestors’ lives and production activities in the Liangzhu Culture Period.

Study on the international tourism development path of Liangzhu Ancient City Ruins Park

The successful application of the Liangzhu Ancient City Site as a World Heritage Site indicates that five thousand years of Chinese civilization has been widely recognized internationally. In the post-world heritage era, Liangzhu Ancient City Ruins Park should take the development of tourism as an important way to protect and inherit Liangzhu culture. On this basis, this article explores the path for the international tourism development of Liangzhu Ancient City Ruins Park, mainly discussing the path from the aspects of creating Liangzhu cultural IP, Internationalization of tourism marketing, Internationalization of tourism service, Internationalization of tourism products, Internationalization of heritage protection. The specific path of the international tourism development provides ideas for protecting the world cultural heritage of Liangzhu Ancient City Ruins Park and increasing world visibility and influences.

Liangzhu Culture and the Ancient City of Liangzhu

This chapter analyzes the significance and characteristics of the Liangzhu culture and the Liangzhu ancient city at Mojiaoshan, beginning with an overview of the geographical layout, followed by discussions of the regional “civilization’s” major characteristics. Special attention is paid to why the ancient Liangzhu city is the center of a regional “civilization” and to an illustration of the advanced system of hydraulic engineering and fortifications at Liangzhu ancient city. Jade-working and its religious context are also analyzed, with clarification of how Liangzhu jades became an everlasting symbol of Chinese civilization.

The Location where Narmer probably buried

In Bamboo Annals, Yu (禹) was depicted as having big nose and mouth(虎鼻大口，两耳参镂), so this resembles Limestone head of the king Narmer . And in my point of view, tomb of King Qa’a resembles a particular burial system – “Huangchangticou”(黄肠题凑). Since human Y-chromosome DNA haplogroups O be found in Egypt, but no in the others in the image in the paper, I speculate that there must be a “indigenous people” in the Liangzhu area to return to Egypt with the fleet. From the paper , I speculate that the eagle in a statue of a man, dating from Yue State (越国) and the eagles in Fanshan Cemetery and Yaoshan Hill, the Archaeological Ruins of Liangzhu City (良渚古城遗址反山墓地和瑶山), resemble the God Horus in Egypt. I can also get a conclusion that Zhejiang(浙江)(including Yuhang(余杭)and Shaoxing(绍兴)) was once Egypt’s colony. From the paper, I can get a conclusion that Mojiaoshan Terrace (莫角山台地) resembles the Ziggurat of Ur and Anu Ziggurat, Uruk (modern Warka) in function and shape. In my point of view, Narmer's tomb in Umm el-Qa'ab near Abydos in Upper Egypt is a cenotaph of his. And from the paper, I can conclude that the “grass-wrapped silt” discovered by Liangzhu archaeologists in Archaeological Ruins of Liangzhu City has the same shape, size and use of building materials as the mud bricks used in the construction of cities, palaces and tombs during Narmer’s period of ancient Egypt, so I can conclude that the territory of Liangzhu culture (including Yuhang(余杭)and Shaoxing(绍兴)) was once Egypt’s colony. From the paper, I can find the prototype of the square-shape (the shape of "Hui"(回), a Chinese character) altars on Mt. Yaoshan and Mt. Huiguanshan from Dendera zodiac. From the paper, I can conclude that the divine emblem unearthed from Tomb M12, Fanshan cemetery indicates that the owner of the tomb was probably the governor of ancient Egypt. Since Fanshan (反山) is an artificially piled up mastaba shape like mound and it is larger than any other tombs of mastabas of the kings in ancient Egypt, I can get a hypothesis that Yu (Narmer) died while on a hunting tour to the eastern frontier of his empire, and chose Fanshan (反山) as his tomb at first , but for some unknown reasons, he buried in Yu mausoleum (大禹陵) , Mount Kuaiji (会稽山) , south of present-day Shaoxing (绍兴).