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2012 by The Wenner-Gren Foundation for Anthropological Research. All rights reserved. 0011-3204/2012/53S5-0006$10.00. DOI: 10.1086/662334
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Ainu Studies
Tsuboi saw the Japanese as a mixture of races. In the Report
of the Tokyo Anthropological Society, he suggested that the
Koropokguru (also known as the Korobokkuru or Koropokgru) people were the Jomon people and were unrelated to
the Ainu (Tsuboi 1887). Koropokguru was a term used by
the Ainu to refer to an earlier people of short stature who
had lived in Hokkaido. Over the next 25 years, over 200
articles on Ainu-related topics would appear in the Tokyo
Anthropological Societys journal (Siddle 1997).
Tsuboi and his colleague Koganei Yoshikiyo (18591944),
who had previously studied anatomy in Germany between
1880 and 1885 and had subsequently been appointed professor of anatomy at the Tokyo Imperial University Medical
School, went to Hokkaido for two months in 1888. Tsuboi
found further evidence to support his Koropokguru theory,
and Koganei found evidence to support his Ainu theory (Hamada 2006:54). In 1889, Koganei returned to spend a further
3 months conducting research. After excavating and collecting
Ainu skeletal remains (166 skulls and 92 skeletons) and carefully examining them, Koganei (1894) published one of the
most comprehensive studies of the Ainu. He went on to compare Jomon skeletal remains with that of the Ainu and challenged Tsubois hypothesis, pointing out similarities between
the Ainu and Jomon people. He argued that the Ainu had
previously lived throughout Japan but had been forced on to
the northern island of Hokkaido by the Japanese (Hanihara
1991; Yamaguchi 1997).
Around this time, the Reverend John Batchelor (1854
1944), a missionary who had lived in Hokkaido for 64 years
and befriended many Ainu, was publishing his work on the
Ainu. As the title of his book The Ainu of Japan: The Religion,
Superstitions, and General History of the Hairy Aborigines of
Japan (1892) suggests, a feature of their physical appearance
is considered to be the relative abundance of hair compared
with the culturally recognized category of the Japanese who
have lived on the main island of Honshu (see figs. 2, 3 for
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Figure 2. Frontispiece and title page from Rev. John Batchelors Ainu of Japan (1892).
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Figure 3. Our Ainu Servants, from Rev. John Batchelors Ainu of Japan (1892).
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Postwar Studies
The origins of the Japanese continued to be an important
topic in Japanese physical anthropology even after World War
II. The emperors renunciation of previous claims to divinity
was followed by revision of school history textbooks, where
the mythic origins of Japan were replaced with material on
archaeological findings about the Jomon period (Edwards
2008 [2005]). But the loss of empire and restrictions on overseas travel by Japanese meant that Japanese anthropologists
were largely limited to studies of the living Japanese population, conducting fieldwork on the Ainu in Hokkaido and
on the Okinawans in the Ryukyu Islands (Yamashita 2006a).
Oguma (1995, 2002) argues that the idea of a homogeneous
nation was emphasized in the early postwar period to promote
the idea of the Japanese as a peace-loving homogeneous people who had been largely dependent on agriculture. Such
arguments were used to help justify the repatriation of nonJapanese after the war. Building on Ogumas work, Arnaud
Nanta (2008) has recently shown how after the war, physical
anthropology was used to promote the idea of the homogeneity of the Japanese and to deny that the Ainu were the
indigenous people of Japan. From the late 1940s, Hasebe developed an argument that the Japanese had directly descended
from the Jomon people without any intermixing in the Yayoi
period (ca. 300 BCEca. 300 CE).
In the 1950s and 1960s, at the University of Tokyo, Suzuki
Hisashi (19122004), who had studied with Koganei and Hasebe, sought to follow Hasebes general scheme and promoted
the notion of the Japanese as a homogeneous (and unique)
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Epilogue
On Friday, June 6, 2008, the Japanese parliament belatedly
passed a resolution that recognized the Ainu as one of the
indigenous peoples of Japan (Ito 2008; Onishi 2008). Given
the long-standing belief that the Japanese were an ethnically
homogeneous nation, this was a historic moment in the history of the search for the origins of the Japanese. The Japanese
do not necessarily acknowledge that they are descended from
the Ainu, but they do now see the Ainu as somehow being
part of the racial mix even if scholars are not sure of the
details. Reflecting this uncertainty, the Japanese parliament
remains reluctant to support the rights of the Ainu as an
indigenous people.
In contrast, the long-standing interest in Japanese physical
anthropology in Japan can be seen in popular science
publications (Newton Graphic Science Magazine, Shinoda,
tsuka 2009) and among the Japanese public who have
and O
avidly taken to the idea that Japanese can be divided into two
physical types. In several museums in Japan, visitors can use
a computer game to determine whether they are more a Jomon type of Japanese or a Yayoi, depending on answers to
questions such as the size of ones nose and the like (Hudson
2006:421). While such games reinforce simplistic ideas about
the origins of the Japanese, they do indicate a shift away from
notions of the Japanese as a unique homogeneous people
a welcome development that reflects over 100 years of debate
and controversy regarding where the Japanese came from. It
is an acknowledgment that the origins of at least some of the
Japanese people may be traced back to the Jomon period and
that there is, indeed, cultural and physical diversity in Japan
(Habu and Fawcett 1999:588).
The history of physical anthropology in Japan shows us
that Japan is not a homogeneous nation-state. Rather, there
are multiple nationalisms and a multiethnic state that includes
the Ainu people. The Ainus resistance provides us with a
counternarrative to that of Japanese nation building and
claims of a unique Japanese culture. Much work remains
to be done on elucidating the relationship between the Ainu
Acknowledgments
I am grateful for the constructive comments provided by two
anonymous readers and the helpful advice of the guest editors
of this supplemental issue of Current Anthropology.
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