@article{oai:rekihaku.repo.nii.ac.jp:00001154,
 author = {設楽, 博己 and Shitara, Hiromi},
 journal = {国立歴史民俗博物館研究報告, Bulletin of the National Museum of Japanese History},
 month = {Oct},
 note = {application/pdf, 東日本の弥生文化は西日本からの影響のもとに形成されるという観点が，これまでの研究の主流を占めてきた。しかし，東日本における弥生文化の形成は，西日本からの一方的な影響だけで説明できず，地域相互の絡み合いの中から固有の地域文化が成立してきたという視点が重視されつつある。本稿は弥生文化圏外の北海道を中心として展開した続縄文文化である恵山文化ならびにそれに先立つ時期の文化と中部日本の弥生文化との地域を越えた相互交流を，墓制を構成する文化要素を中心に経済的側面をまじえて考察した。
東日本の縄文時代から弥生時代に至る経済的，文化的な画期は，①縄文晩期後葉の大洞Ａ式期に稲作を含む西日本の新たな文化の情報を獲得し，②縄文晩期終末の大洞Ａ´式に続く砂沢式期，すなわち弥生Ⅰ期に水田稲作を導入し，試行錯誤を経て③弥生Ⅲ期に大規模な水田の経営を達成する，というように概括できるが，そうした諸段階と連動するかのように，北海道と中部日本の弥生文化には遠隔地間の相互交流が認められる。
①，②の画期には，恵山文化およびそれに先立つ時期の墓に中部日本の再葬墓に付随する要素が認められる一方，恵山文化で発達した剥片や小型土器の副葬が中部日本に認められ，そうした交流を経て③の画期には再葬墓に特有の顔面付土器の要素が恵山文化に受容された。弥生Ⅲ期は東日本で本格的な農業集落が成立した大画期であり，弥生Ⅳ期にかけての太平洋沿岸では北海道から駿河湾に及ぶ交流を，土器の動きや回転式銛頭の南下・北上から跡づけることができる。北方系文化が南関東の農業集団の漁撈活動に影響を与えていたことと，農耕集落の組織編成が漁撈集団との関わりのなかで進行した可能性が指摘できるのも重要である。こうした稲作以外の面での相互交流が道南地方と中部日本の間に築かれていたことは，恵山文化の性格のみならず，東日本の弥生文化の性格を理解する上でも看過できない点である。, Up until today, mainstream research has held that the Yayoi culture of eastern Japan was formed under influences introduced from western Japan. However, the formation of Yayoi culture in eastern Japan cannot be explained by unilateral influences from western Japan alone, and today the viewpoint that a unique regional culture evolved from a mutual inter-twining between these regions is gaining greater currency. This paper examines mutual interchanges chiefly between Hokkaido, an area outside the sphere of influence of Yayoi culture where Esan culture, an epi-Jomon culture, and cultures from an earlier period existed, and the Yayoi culture of central Japan. This study also takes into account economic aspects focusing on cultural elements in the form of entombment systems.
The economic and cultural periods in eastern Japan spanning the Jomon and Yayoi periods can be broadly classified into the following three separate periods: 1) the Obora A period in the second half of the Late Jomon period when information on a new culture in western Japan, including rice cultivation, was obtained; 2) the Sunazawa period following Obora A at the end of the Late Jomon period, that is, Yayoi Ⅰ, when wet rice cultivation was introduced and was the subject of trial and error; and 3) Yayoi Ⅲ when large-scale operation of wet rice fields was achieved. It has been acknowledged that there were mutual interchanges between distant places in Hokkaido and central Japan during the time of Yayoi culture, and these are connected to these different stages.
For the first and second of these periods, elements attached to reburial in central Japan have been found in tombs from the time of Esan culture and the previous period, while funerary fragments and small pieces of pottery that evolved from Esan culture have been found in central Japan. This kind of interchange was followed in the third period with the acceptance into Esan culture of pottery with engraved faces that are peculiar to reburial practices. Yayoi Ⅲ was an important period in eastern Japan as that was the period when sizeable agricultural settlements were formed. Contact from Hokkaido as far south as Suruga Bay along the Pacific Ocean coast throughout Yayoi Ⅳ can be traced through the movement of pottery and the spread south and north of rotary harpoon heads. It is important to note that culture in the north was influenced by the fishing activities of agricultural communities in southern Kanto and that it is possible that the organization of agricultural settlements evolved amid contact with fishing communities. The establishment of mutual interchanges between southern parts of Hokkaido and central Japan involving aspects other than rice cultivation not only aids our understanding of the nature of Esan culture, but should also not be overlooked in terms of our understanding of the nature of Yayoi culture in eastern Japan.},
 pages = {17--44},
 title = {続縄文文化と弥生文化の相互交流},
 volume = {108},
 year = {2003},
 yomi = {シタラ, ヒロミ}
}