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Journal articles on the topic 'AINU CULTURE'

Author: Grafiati

Published: 4 June 2021

Last updated: 10 February 2022

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1

Maruyama, Hiroshi. "Revitalisation of Ainu Culture and Protection of their Right to Culture: Learning from Norwegian Sami Experiences." Yearbook of Polar Law Online 5, no. 1 (2013): 547–70. http://dx.doi.org/10.1163/22116427-91000136.

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Abstract The Ainu people in Japan have been deprived of their land, culture and language in the wake of the ruthless assimilation policy of Japan and their forcible relocation of them from the Kurile Islands and Sakhalin to Hokkaido. In June 2008, the Ainu were ultimately recognized as indigenous people by the Japanese Government, but their right to culture is not protected by the Japanese legal system. In fact, the Ainu still suffer from the losses of their traditional culture and moreover, are excluded from the decision making process in matters affecting them. Nevertheless, the Ainu have be

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2

Cheung, S. C. H. "Ainu culture in transition." Futures 35, no. 9 (2003): 951–59. http://dx.doi.org/10.1016/s0016-3287(03)00051-x.

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3

Sjöberg, Katarina V. "Ainu Culture Not Dying." Anthropology News 28, no. 8 (1987): 2. http://dx.doi.org/10.1111/an.1987.28.8.2.4.

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4

Rahwati, Wawat, Budi Mulyadi, and Andres Suhendrawan. "Historical Memory of Ainu through Material Culture in Japanese Literary Text: An Analyses of Tsushima Yuko’s Work." IZUMI 10, no. 1 (2021): 109–18. http://dx.doi.org/10.14710/izumi.10.1.109-118.

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This research discusses the elements of material culture in the literary text of Jakka Dofuni Umi no Kioku no Monogatari by Tsushima Yuko in presenting historical memories of the Ainu as one of the indigenous people in Japan. Material culture is a study carried out through objects (artefacts) to see social markers, historical traces, social knowledge, and the identity of a particular nation or society. This research aims to reveal the history and identity of the Ainu as shown through material cultural objects and how the characters in the text interpret these objects. Qualitative approaches an

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5

Uzawa, Kanako. "What does Ainu cultural revitalisation mean to Ainu and Wajin youth in the 21st century? Case study of Urespa as a place to learn Ainu culture in the city of Sapporo, Japan." AlterNative: An International Journal of Indigenous Peoples 15, no. 2 (2019): 168–79. http://dx.doi.org/10.1177/1177180119846665.

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This article illustrates living experiences of Ainu cultural practices by the students of Urespa. Urespa is a self-motivated, non-profit social initiative or association founded in 2010 by Professor Honda Yuko at Sapporo University with the aim of bringing Ainu and Wajin students together in a curriculum-based environment to co-learn the Ainu language and Ainu cultural practices. In the Ainu language, urespa means “growing together”. The article draws on the author’s fieldwork with Urespa in Sapporo, Hokkaido, in 2016 in focusing on a new way of practising Ainu culture in an urban setting in t

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6

Maruyama, Hiroshi. "Japan's post-war Ainu policy. Why the Japanese Government has not recognised Ainu indigenous rights?" Polar Record 49, no. 2 (2012): 204–7. http://dx.doi.org/10.1017/s003224741200040x.

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ABSTRACTIn 1946, the Ainu Association of Hokkaido was established by the Ainu to reclaim their lands. The 1970s and 80s saw that the association successfully put pressure on the Hokkaido Prefectural Government to take social welfare measures for the improvement of their life and make a new law counter to the Hokkaido Former Aborigines Protection Act. In 1997 the Japanese Government enacted the so-called New Ainu Law. However, it is totally different from the original draft made by the Ainu. The law does not designate the Ainu as indigenous people. Further, it is outstripped by the decision of

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7

Centeno Martín, Marcos P. "The fight for self-representation." Alphaville: Journal of Film and Screen Media, no. 13 (July 20, 2017): 69–89. http://dx.doi.org/10.33178/alpha.13.04.

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Film representation of the Ainu people is as old as cinema but it has not remained stable over time. From the origins of cinema, Ainu people were an object of interest for Japanese and foreign explorers who portrayed them as an Other, savage and isolated from the modern world. The notion of “otherness” was slightly modified during wartime, as the Ainu were represented as Japanese subjects within the “imperial family”, and at the end of the fifties when entertainment cinema presented the Ainu according to the codes of the Hollywood Western on the one hand; and Mikio Naruse proposed a new portra

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8

Teeter, Jennifer, and Takayuki Okazaki. "Ainu as a Heritage Language of Japan: History, Current State and Future of Ainu Language Policy and Education." Heritage Language Journal 8, no. 2 (2011): 251–69. http://dx.doi.org/10.46538/hlj.8.2.5.

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Ainu is the heritage language of the indigenous people of present-day southern Sakhalin, the Kurile Islands, present-day Hokkaidō, and northeastern Honshū (mainland Japan). The UNESCO Interactive Atlas of the World’s Languages in Danger (2009) considered the Ainu language critically endangered with only 15 speakers remaining. This article scrutinizes UNESCO’s assessment and analyzes the historical and current situation of the Ainu language and its transmission, particularly evaluating government policies related to the transmission of the Ainu language. Analysis in this article will draw upon

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9

Maher, John C., and Josef Kreiner. "European Studies on Ainu Language and Culture." Monumenta Nipponica 49, no. 3 (1994): 385. http://dx.doi.org/10.2307/2385459.

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10

Sjoberg, Katarina, and Josef Kreiner. "European Studies on Ainu Language and Culture." Journal of the Royal Anthropological Institute 1, no. 2 (1995): 426. http://dx.doi.org/10.2307/3034720.

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11

Kitahara, Jirota. "Life and Health Perspectives in Ainu Culture." Journal of Japan Academy of Nursing Science 31, no. 2 (2011): 84–86. http://dx.doi.org/10.5630/jans.31.2_84.

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12

Chekunkova, Ekaterina S. "Ainu in modern Japanese society: the problem of returning the remains of ancestors." RUDN Journal of World History 13, no. 1 (2021): 96–113. http://dx.doi.org/10.22363/2312-8127-2021-13-1-96-113.

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The article is devoted to the issue of repatriation of Ainu ancestral remains, collected by Japanese researchers in the second half of the 19th - 20th centuries. It is the most crucial current issue for many Ainu people who are trying to regain the language, the distinct culture, and identity. The article analyzes the positions of the Japanese Government, the Hokkaido Ainu Association and Ainu rights activist groups and movements. The article examines the contradictions that arose in Japanese society concerning the process of repatriation. Discussions in Japanese society during this problem we

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13

Bukh, Alexander. "Ainu Identity and Japan's Identity: The Struggle for Subjectivity." Copenhagen Journal of Asian Studies 28, no. 2 (2012): 35–53. http://dx.doi.org/10.22439/cjas.v28i2.3428.

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This paper seeks to contribute to the academic debate on the contemporary identity of the Ainu. Ainu, the indigenous people of what today constitutes part of northern Japan, as well as the Russian Kurile Islands and parts of the island of Sakhalin, became the first subjects of modernizing Japan's expansion in the second half of the nineteenth century. In general, the Ainu's history, culture, and the struggle for recognition as indigenous people as well as against discrimination in Japan have been subjected to intense academic scrutiny in both English and Japanese. This article, however, aims t

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14

Lim, S. C. "On Sacred Girdles and Matrilineal Descent in Ainu Society." Archaeology, Ethnology & Anthropology of Eurasia 48, no. 3 (2020): 117–23. http://dx.doi.org/10.17746/1563-0110.2020.48.3.117-123.

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This study examines a mysterious item of the Ainu women’s undergarment—the upsor kut, or chakh chanki, which, in ethnographic collections and scholarly texts, is described as a “belt of modesty”. A comparative and historical analysis of Ainu women’s girdles from Hokkaido and Sakhalin was carried out. They are displayed in very small numbers at museums of Russia, Japan, and the UK. These artifacts are rare, as women had to preserve their upsor kut (chakhchanki) from being seen by strangers, especially males. They became a part of late 19th to early 20th century ethnographic collections, because

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15

Spiker, Christina. "Indigenous Shôjo." Journal of Anime and Manga Studies 1 (October 11, 2020): 138–68. http://dx.doi.org/10.21900/j.jams.v1.502.

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Little scholarly attention has been given to the visual representations of the Ainu people in popular culture, even though media images have a significant role in forging stereotypes of indigeneity. This article investigates the role of representation in creating an accessible version of indigenous culture repackaged for Japanese audiences. Before the recent mainstream success of manga/anime Golden Kamuy (2014–), two female heroines from the arcade fighting game Samurai Spirits (Samurai supirittsu)—Nakoruru and her sister Rimururu—formed a dominant expression of Ainu identity in visual culture

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16

Maruyama, Hiroshi. "Ainu Landowners’ Struggle for Justice and the Illegitimacy of the Nibutani Dam Project in Hokkaido Japan." International Community Law Review 14, no. 1 (2012): 63–80. http://dx.doi.org/10.1163/187197312x617692.

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Abstract In 2008 the Ainu were officially recognized as an indigenous people by the Japanese Government. The recognition arose from the 1997 court’s decision on the Nibutani Dam case which concluded, for the first time in Japanese history, that the Ainu people have the right to enjoy their own culture and that they fit the definition of indigenous people. The plaintiffs were Ainu landowners from the Nibutani Community who claimed the revocation of the expropriation decision. However, the Nibutani Dam was completed before the court’s decision, with the court acknowledging the completion as fait

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17

Ohnuki-Tierney, Emiko. ": European Studies on Ainu Language and Culture . Josef Kreiner." American Anthropologist 97, no. 3 (1995): 610–11. http://dx.doi.org/10.1525/aa.1995.97.3.02a00500.

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18

Park, Joohyun Jade. "MISSING LINK FOUND, 1880: THE RHETORIC OF COLONIAL PROGRESS IN ISABELLA BIRD’SUNBEATEN TRACKS IN JAPAN." Victorian Literature and Culture 43, no. 2 (2015): 371–88. http://dx.doi.org/10.1017/s1060150314000606.

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InUnbeaten Tracks in Japan(1880), Isabella Bird, one of the most celebrated travel writers of her time and the first female member of the Royal Geographical Society, asserts that she has found “the ‘MISSING LINK’” in the deep interior of Japan, on the island of Hokkaido (270). According to Bird, a wizened individual barely resembling man sits “crouched” in front of a disheveled hut, showing no “signs of intelligence” (270). In fact, this “missing link” Bird purports to have discovered was one of the Ainu, the native people of Hokkaido, who suffered the consequences of Japanese developmental sc

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19

Ito, Taiichi, and Brett L. Walker. "The Conquest of Ainu Lands: Ecology and Culture in Japanese Expansion." Environmental History 8, no. 3 (2003): 480. http://dx.doi.org/10.2307/3986207.

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20

Ohtsuka, Kazuyoshi. "Exhibiting Ainu Culture at Minpaku: A Reply to Sandra A. Niessen." Museum Anthropology 20, no. 3 (1996): 108–19. http://dx.doi.org/10.1525/mua.1996.20.3.108.

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21

KOBAYASHI, Koji, and Naoaki OHGAKI. "A STUDY ON THE BEAR CUB-CAGES AND THE STOREHOUSES OF AINU PEOPLE IN THE AINU CULTURE STAGE (13C-LATE19C)." Journal of Architecture and Planning (Transactions of AIJ) 72, no. 619 (2007): 157–64. http://dx.doi.org/10.3130/aija.72.157_3.

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22

Crawford, Gary W., and Hiroto Takamiya. "The origins and implications of late prehistoric plant husbandry in northern Japan." Antiquity 64, no. 245 (1990): 889–911. http://dx.doi.org/10.1017/s0003598x00079011.

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Introduction Processes of acculturation and assimilation in contact situations have been the subject of considerable interest to North American and Japanese prehistorians alike. In the latter case, research has emphasized the transition, beginning about 1000 BC, to the wet-rice-focussed Yayoi (Akazawa 1981, 1986) (see TABLE1 for plant nomenclature used in this paper). The spread of agriculture to northeastern Japan is usually viewed as a northeastward progression of a frmtier that reached northern Tohoku by the Middle Yayoi (FIGURES 1 &amp; 2). However, the situation is more complex than t

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23

Maruyama, Hiroshi. "Disregard for the Conservation of Ainu Culture and the Environment: The Biratori Dam project and Japan's current policy toward the Ainu." AlterNative: An International Journal of Indigenous Peoples 9, no. 1 (2013): 74–86. http://dx.doi.org/10.1177/117718011300900106.

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24

Walthall, Anne. "The Conquest of Ainu Lands: Ecology and Culture in Japanese Expansion, 1590–1800." History: Reviews of New Books 30, no. 3 (2002): 125. http://dx.doi.org/10.1080/03612759.2002.10526167.

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25

Hudson, Mark. "The Conquest of Ainu Lands: Ecology and Culture in Japanese Expansion, 1590-1800 (review)." Journal of World History 14, no. 4 (2003): 568–70. http://dx.doi.org/10.1353/jwh.2003.0053.

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26

Tabarev, Andrey, та Darya Ivanova. "В начале было слово: из истории термина «дзёмон» в российской археологической литературе". Prehistoric Archaeology. Journal of Interdisciplinary Studies 2 (2020): 62–76. http://dx.doi.org/10.31600/2658-3925-2020-2-62-76.

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Based on the analysis of publica- tions, the authors consider the history, con- text and peculiarities of the appearance of the term “Jōmon” in Russian archaeologi- cal literature. Among the scholars who made the most signiicant contribution to the study of the Neolithic (Jōmon) of the Japanese Is- lands in the 1880s-1920s are A.V.Grigo- riev, I. S. Polyakov and D. M. Pozdneev. In the 1930s-1950s the most important role was played by A. P. Okladnikov and M. V. Vorobiev. The evolution of the term’s status from “pro- to-Ainu strata” to “pan-Japanese Neolithic culture” is traced.

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27

KOBAYASHI, Koji, and Naoaki OHGAKI. "A STUDY ON THE FLAT TYPE DWELLING REMAINS DURING THE AINU CULTURE STAGE (13c-mid18c)." Journal of Architecture and Planning (Transactions of AIJ) 72, no. 615 (2007): 191–98. http://dx.doi.org/10.3130/aija.72.191_2.

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28

Savage, Theresa, and Michael Longo. "Legal Frameworks for the Protection of Ainu Language and Culture in Japan: International and European Perspectives." Japanese Studies 33, no. 1 (2013): 101–20. http://dx.doi.org/10.1080/10371397.2013.782098.

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29

Hoist, Wayne A. "Book Review: Land of Elms: The History, Culture, and Present Day Situation of the Ainu People." Missiology: An International Review 28, no. 3 (2000): 387–88. http://dx.doi.org/10.1177/009182960002800337.

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30

Maruyama, Hiroshi. "Japan's Policies Towards the Ainu Language and Culture with Special Reference to North Fennoscandian Sami Policies." Acta Borealia 31, no. 2 (2014): 152–75. http://dx.doi.org/10.1080/08003831.2014.967980.

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31

Stevens, Georgina. "The Conquest of Ainu Lands: Ecology and Culture in Japanese Expansion 1590-1800 - By Brett L. Walker." Asian Politics & Policy 1, no. 1 (2009): 147–49. http://dx.doi.org/10.1111/j.1943-0787.2009.01110.x.

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32

Smits, Gregory. "Reviews of Books:The Conquest of Ainu Lands: Ecology and Culture in Japanese Expansion, 1590-1800 Brett L. Walker." American Historical Review 107, no. 4 (2002): 1206–7. http://dx.doi.org/10.1086/532698.

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33

Komissarov, S. A., E. A. Solovieva, A. V. Tabarev, and A. I. Soloviev. "The main stages of the ancient history of Japan (materials for educational course "Archaeology of overseas Asia")." Archaeology and Ethnography 17, no. 5 (2018): 9–20. http://dx.doi.org/10.25205/1818-7919-2018-17-5-9-20.

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This review of the main publications about the problems of Japanese archaeology (from Paleolithic epoch up to the period of Kofun culture) represents teaching materials for students with specialty in archaeology (within the course «Archaeology of overseas Asia») and with specialty in oriental studies (within the course «History and culture of Japan»). Taking into account the main task of this publication – namely, support for educational process – authors of this review, first of all, engaged most authoritative summarizing editions, because their conceptions and conclusions passed through nece

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34

FUKUMOTO, IKUYA, and OSAMU KONDO. "Three-dimensional craniofacial variation and occlusal wear severity among inhabitants of Hokkaido: comparisons of Okhotsk culture people and the Ainu." Anthropological Science 118, no. 3 (2010): 161–72. http://dx.doi.org/10.1537/ase.091222.

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35

Fujie, Linda, Kazuyuki Tanimoto, and Jean-Jacques Nattiez. "Ainu Songs Japan/Chants des Ainou Japon." Ethnomusicology 29, no. 1 (1985): 132. http://dx.doi.org/10.2307/852337.

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36

Podmaskin, V. V. "Scientific contribution of military doctor M. M. Dobrotvorsky to the study of the history and culture of the Sakhalin Ainu (1867–1872)." ОЙКУМЕНА. РЕГИОНОВЕДЧЕСКИЕ ИССЛЕДОВАНИЯ, no. 1 (2020): 5–12. http://dx.doi.org/10.24866/1998-6785/2020-1/5-12.

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37

MASUDA, RYUICHI, TOSHIYUKI TAMURA, and OSAMU TAKAHASHI. "Ancient DNA analysis of brown bear skulls from a ritual rock shelter site of the Ainu culture at Bihue, central Hokkaido, Japan." Anthropological Science 114, no. 3 (2006): 211–15. http://dx.doi.org/10.1537/ase.051219.

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38

Wigen, Kären. "The Conquest of Ainu Lands: Ecology and Culture in Japanese Expansion, 1590–1800. By Brett L. Walker (Berkeley, University of California Press, 2001) 334 pp. $40.00." Journal of Interdisciplinary History 33, no. 3 (2003): 516–17. http://dx.doi.org/10.1162/002219502320815622.

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39

Howell, David L. "European Studies on Ainu Language and Culture. Edited by Josef Kreiner. Monographien aus dem Deutschen Institut für Japanstudien der Philipp-Franz-von-Siebold-Stifung, volume 6. Munich: Iudicium, 1993. 324 pp." Journal of Asian Studies 53, no. 4 (1994): 1268–69. http://dx.doi.org/10.2307/2059280.

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40

Looser, Tom. "The Conquest of Ainu Lands: Ecology and Culture in Japanese Expansion, 1590–1800. By Brett L. Walker. Berkeley and Los Angeles: University of California Press, 2001. xii, 332 pp. $40.00 (cloth)." Journal of Asian Studies 62, no. 1 (2003): 292–93. http://dx.doi.org/10.2307/3096202.

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41

Silva, Luana Bueno Barbosa Cyríaco da, and Márcia Hitomi Namekata. "O DIVINO NAS NARRATIVAS AINU." Estudos Japoneses, no. 42 (November 10, 2019): 129–43. http://dx.doi.org/10.11606/issn.2447-7125.v0i42p129-143.

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Os Ainu são um povo indígena habitante tradicionalmente da região norte do Japão (ilha de Hokkaido), e também das ilhas Kurile e Sahkalin. Possuem uma cultura bem definida, bem como uma língua diferente do japonês (conhecida por Ainu Itak) e um rico repertório de literatura oral. Este trabalho pretende identificar algumas características que apresentam as histórias em forma de verso ou prosa, quando estas têm como personagens principais as entidades, conhecidas pelo nome de kamui.

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42

Chakravartty Narzary, Dharitri. "III Book Reviews : BRETT L WALKER, The Conquest of Ainu Land: Ecology and Culture in Japanese Expansion, 1500-1800. University of California Press, London, Berkeley and Los Angeles, 2001, 344 pp. Hb. US $40 and £26.95." China Report 39, no. 4 (2003): 563–66. http://dx.doi.org/10.1177/000944550303900410.

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43

Lupp, Claudia, and Edward G. Ruby. "Vibrio fischeri LuxS and AinS: Comparative Study of Two Signal Synthases." Journal of Bacteriology 186, no. 12 (2004): 3873–81. http://dx.doi.org/10.1128/jb.186.12.3873-3881.2004.

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ABSTRACT Vibrio fischeri possesses two acyl-homoserine lactone quorum-sensing systems, ain and lux, both of which are involved in the regulation of luminescence gene expression and are required for persistent colonization of the squid host, Euprymna scolopes. We have previously demonstrated that the ain system induces luminescence at cell densities that precede lux system activation. Our data suggested that the ain system both relieves repression and initially induces the lux system, thereby achieving sequential induction of gene expression by these two systems. Analysis of the V. fischeri gen

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44

Walker, Brett L., Honda Katsuichi, and Kyoko Selden. "Harukor: An Ainu Woman's Tale." Monumenta Nipponica 55, no. 4 (2000): 625. http://dx.doi.org/10.2307/2668267.

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45

Peelman, Achiel. "Les Missionnaires oblats et les cultures amérindiennes au 19e siècle." Articles 62 (December 23, 2011): 31–47. http://dx.doi.org/10.7202/1007181ar.

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Cet article présente une analyse détaillée de la correspondance des missionnaires oblats en Orégon entre 1847 et 1956 et de son contexte historique. Les 246 lettres sélectionnées pour cette étude contiennent un nombre considérable d’observations d’ordre culturel, religieux et sociopolitique. Elles permettent de reconstruire la vision que ces missionnaires avaient de la réalité amérindienne au point de départ de leur aventure missionnaire. Cette vision est marquée par le contraste aigu entre une perception plutôt négative de la culture et de la spiritualité amérindienne et la solidarité des obl

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46

Ebersole, Gary L. "Ainu Spirits Singing: The Living World of Chiri Yukie’s “Ainu Shin’yōshū” by Sarah M. Strong." Monumenta Nipponica 68, no. 1 (2013): 119–21. http://dx.doi.org/10.1353/mni.2013.0007.

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47

Liu, S., D. Piwnica-Worms, and M. Lieberman. "Intracellular pH regulation in cultured embryonic chick heart cells. Na(+)-dependent Cl-/HCO3- exchange." Journal of General Physiology 96, no. 6 (1990): 1247–69. http://dx.doi.org/10.1085/jgp.96.6.1247.

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The contribution of Cl-/HCO3- exchange to intracellular pH (pHi) regulation in cultured chick heart cells was evaluated using ion-selective microelectrodes to monitor pHi, Na+ (aiNa), and Cl- (aiCl) activity. In (HCO3- + CO2)-buffered solution steady-state pHi was 7.12. Removing (HCO3- + CO2) buffer caused a SITS (0.1 mM)-sensitive alkalinization and countergradient increase in aiCl along with a transient DIDS-sensitive countergradient decrease in aiNa. SITS had no effect on the rate of pHi recovery from alkalinization. When (HCO3- + CO2) was reintroduced the cells rapidly acidified, aiNa incr

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48

Kimbrough, John H., and Eric V. Stabb. "AntisocialluxOMutants Provide a Stationary-Phase Survival Advantage in Vibrio fischeri ES114." Journal of Bacteriology 198, no. 4 (2015): 673–87. http://dx.doi.org/10.1128/jb.00807-15.

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ABSTRACTThe squid light organ symbiontVibrio fischericontrols bioluminescence using two acyl-homoserine lactone pheromone-signaling (PS) systems. The first of these systems to be activated during host colonization, AinS/AinR, produces and responds toN-octanoyl homoserine lactone (C8-AHL). We screened activity of a PainS-lacZtranscriptional reporter in a transposon mutant library and found three mutants with decreased reporter activity, low C8-AHL output, and other traits consistent with lowainSexpression. However, the transposon insertions were unrelated to these phenotypes, and genome reseque

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49

Cheung, Sidney C. H. "Rethinking Ainu Heritage: A Case Study of an Ainu Settlement in Hokkaido, Japan." International Journal of Heritage Studies 11, no. 3 (2005): 197–210. http://dx.doi.org/10.1080/13527250500160500.

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50

Sidney, Cheung C. H. "Change of Ainu images in Japan: A reflexive study of pre‐war and post‐war photo‐images of Ainu." Visual Anthropology 9, no. 1 (1996): 1–24. http://dx.doi.org/10.1080/08949468.1996.9966688.

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