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Journal articles on the topic 'AINU CULTURE'

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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 been trying to revitalise their culture as a right belonging to them – a right recognized by international human rights law. This paper examines Ainu traditional knowledge and the current situation of grain cultivation that was prevalent among the Ainu living in the Saru River Basin and its surroundings in Hokkaido before the assimilation policy. Further, the paper explores Ainu right to culture, both from a human rights standpoint and an environmental rights point of view using international treaties and the relevant instruments. In addressing this question, the paper aims to compare the Ainu perspective with that of Norwegian Sami.

2

Cheung, S. C. H. "Ainu culture in transition." Futures 35, no. 9 (November 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 (November 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 (May 2, 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 and narrative structures as research methods are used to analyze this literary text. Besides, memory theory is also used to reveal collective memories related to Ainu history and identity. The results show that the Jakka Dofuni museum with various artefacts presents historical memory and Ainu identity through the narrator's discussion and figures in narratives text. The spirit consolation monument (ireihi), which was built in the area of the Jakka Dofuni museum, is an object of memory of remembrance for local people from the Ainu and Uilta tribes who were victims of war during the Russo-Japanese War (1904-1945). The collection of cultural artefacts and the life history of Gendanu as the owner of the museum with the identity problems he experienced can be interpreted as a form of markers that confirm Ainu's identity.

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 (June 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 the 21st century. The article, therefore, focuses on Ainu cultural revitalisation, everyday cultural practices, and on how it plays out within Urespa in a context of decolonisation and self-determination in Japan.

6

Maruyama, Hiroshi. "Japan's post-war Ainu policy. Why the Japanese Government has not recognised Ainu indigenous rights?" Polar Record 49, no. 2 (September 17, 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 Nibutani Dam Case that, for the first time in Japanese history, recognised Ainu right to culture and indigenousness in Japanese territory. In 2008 the Japanese Government finally recognised the Ainu as indigenous people in the wake of the UN Declaration of the Rights of Indigenous Peoples. However, the Ainu do not yet have any indigenous rights. This note chronologically outlines Japan's post-war Ainu policy, and moreover explores who and what has influenced Ainu policy and the law.

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 portrayal focusing on the Ainu as a long-discriminated social collective rather than as an ethnic group, on the other. However, Tadayoshi Himeda’s series of seven documentaries following the Ainu leader Shigeru Kayano’s activities marked a significant shift in Ainu iconography. Himeda challenged both the postwar institutional discourse on the inexistence of minorities in Japan, and the touristic and ahistorical image that concealed the Ainu’s cultural assimilation to Japanese culture. The proposed films do not try to show an exotic people but a conventional people struggling to recover their collective past.

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 (June 30, 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 our field observations and interviews conducted in Hokkaidō. Numerous formal and informal discussions were conducted with Ainu teachers, politicians, community members, and activists. Our findings indicate that the grassroots language revitalization efforts have been made and a growing number of youth speak Ainu, although their proficiency levels vary. While policymakers recognize the government’s responsibility in reversing language shift, they have yet to articulate adequate policies. The authors conclude with a discussion of the state’s positive responsibility to realize the rights ensured by the United Nations of Declaration on the Rights of Indigenous Peoples. This realization will facilitate the transmission of Ainu language and culture, and ensure its vitality in the future.

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 (June 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 (December 15, 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 were analyzed, and its significance for the Ainu communities is revealed. It was found that the discussions mainly arise in connection with the idea of transferring the remains to the memorial hall located in Symbolic Spaces for Ethnic Harmony, which was opened in July 2020. Research also showed that the problem under study is largely related to limitations in ethnic policy implementation and realization of indigenous peoples rights in Japan. In addition, the process of repatriation of Ainu ancestral remains is compounded by the lack of unity of the Ainu as a community. Therefore, reaching agreement between the government, the academic community, and critical Ainu rights activist groups proved extremely difficult. However, it was concluded that there is a potential to resolve the issue and consensus could be reached in the near future.

13

Bukh, Alexander. "Ainu Identity and Japan's Identity: The Struggle for Subjectivity." Copenhagen Journal of Asian Studies 28, no. 2 (January 31, 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 to shed a different light on the construction of Ainu identity, by locating it within the broader contemporary discourse on Japan's national identity. It argues that the emergence of Ainu subjectivity in the public discourse in the 1970s can be partially attributed to the domestic struggle between the conservative and the progressive camps over the definition of Japan's identity. The paper analyzes both sides of the discourse and examines the role of the Ainu 'other' within this construction. It proceeds further to examine the challenge that the emergence of Ainu subjectivity has posed to Japan's politics, mainly in the context of the 'Northern Territories' dispute. The concluding part briefly examines the policy responses aimed at addressing these challenges.

14

Lim, S. C. "On Sacred Girdles and Matrilineal Descent in Ainu Society." Archaeology, Ethnology & Anthropology of Eurasia 48, no. 3 (October 4, 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 scholars, such as B.O. Piłsudski and N.G. Munro, became trusted by the natives. In the past, Japan’s hard-line policy of assimilation for indigenous peoples, the banning of the Ainu language and traditional culture, and the introduction of schooling and public health service resulted in an even greater secrecy of Ainu women and the gradual decline of the tradition of wearing secret girdles, precluding the carrying out of fi eld studies. The analysis of Ainu linguistic and folkloric materials analyzed by Japanese and European researchers sheds light on the function and meaning of these items of the women’s undergarment. In essence, they had two important functions: determining the maternal lineage and protecting the family and the clan. This suggests that remnants of matrilineal exogamy existed in Ainu patriarchal society, which eventually disappeared at the turn of the 20th century.

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 beginning in the mid-1990s. Working through the in-game representation of Nakoruru in addition to her larger mediation in the anime media mix, this article explores the tensions embodied in her character. While Nakoruru is framed as indigenous, her body is simultaneously represented in the visual language of the Japanese shôjo, or “young girl.” This duality to her fetishized image cannot be reconciled and is critical to creating a version of indigenous femininity that Japanese audiences could easily consume. This paper historicizes various representations of indigenous Otherness against the backdrop of Japanese racism and indigenous activism in the late 1990s and early 2000s by analyzing Nakoruru’s official representation in the game franchise, including her appearance in a 2001 OVA, alongside fan interpretations of these characters in self-published comics (dôjinshi) criticized by Ainu scholar Chupuchisekor.

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 accompli on the grounds that the revocation of the expropriation decision would not be in the public’s interest. This article reveals the flawed legal system in the decision making process for public works as well as a brief history and some cultural background of the Ainu through those plaintiffs’ struggle for justice. Further, the illegitimacy of the Nibutani Dam project is discussed in light of publicness based on the complaint of those plaintiffs, and lastly, publicness of public works is explored in the context of studies on publicness in Japan.

17

Ohnuki-Tierney, Emiko. ": European Studies on Ainu Language and Culture . Josef Kreiner." American Anthropologist 97, no. 3 (September 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 (February 25, 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 schemes. Bird's identification of the forlorn figure as the “missing link,” an anachronistic being that lacks history and culture, is puzzling, as she encounters this haggard man after having already spent several days with the Ainu in Biratory, a small village in Hokkaido. During her stay, the Ainu villagers constantly speak of the strained relationship between themselves and the Japanese, as well as their discontent at Japanese prohibitions on Ainu traditions. In other words, they divulge the oppressiveness of Japan's so-called “modernizing” regulations and policies, and they attempt to inform their visitor of the history between the two conflicting peoples. However, their efforts seem to be lost on Bird. Rather than interpret the Ainu individual's ruined body as a corporeal text on which the history of colonial violence and exclusion is imprinted, Bird judges the man's beastly existence to be the evidence of his people's inferiority.

19

Ito, Taiichi, and Brett L. Walker. "The Conquest of Ainu Lands: Ecology and Culture in Japanese Expansion." Environmental History 8, no. 3 (July 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 (December 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 (December 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 & 2). However, the situation is more complex than this, in our view, and involves a spatial and cultural dichotomy between Hokkaido and northern Tohoku on the one hand and southern Tohokusouthwestern Japan on the other. Furthermore, we interpret Ainu culture (as distinct from the Ainu biological population) of Hokkaido and Sakhalin to be an outcome of a long period of social interaction along this boundary.

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 (March 2013): 74–86. http://dx.doi.org/10.1177/117718011300900106.

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

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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, and 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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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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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 (May 2013): 101–20. http://dx.doi.org/10.1080/10371397.2013.782098.

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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 (July 2000): 387–88. http://dx.doi.org/10.1177/009182960002800337.

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Maruyama, Hiroshi. "Japan's Policies Towards the Ainu Language and Culture with Special Reference to North Fennoscandian Sami Policies." Acta Borealia 31, no. 2 (July 3, 2014): 152–75. http://dx.doi.org/10.1080/08003831.2014.967980.

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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 (January 2009): 147–49. http://dx.doi.org/10.1111/j.1943-0787.2009.01110.x.

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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 (October 2002): 1206–7. http://dx.doi.org/10.1086/532698.

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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 necessary approbation and were maintained by the greater part of academic community. The main problems under discussion in Japanese archaeology are as follows: chronology of the first inhabitation of Archipelago; classification of the stone implements according technologies of production and ways of usage; early ceramics in the context of Northeast Asian archaeology; the origin of Ainu and their predecessors; beginning of agriculture and development of bronze and iron metallurgy; semantics of dogu and haniva figurines; characteristics of megalithic monuments; attribution of «horse-rider culture»; correlation between ethno-linguistic and archaeological data; using of historical records for interpretation of excavated relics; the routes of ancient migrations etc. As a result, this review of ancient past of Japan obviously demonstrates that so called isolation of insular population had quiet relative character. During thousands and thousands years, islanders came into contacts with bearers of different cultures of Eurasian mainland and island part of it, as well. The result of these permanent cultural exchanges served as foundation for creation of Japanese ethnos. In certain periods the contacts were more intensive along Northern, or Southern routes; the most significant way went through Korean Peninsula. For Siberian archaeologists the matter of special interest is represented by the finds of early ceramics on Honshu and in East Amur area; by analogies between cultures of Archipelago and Maritime regions of Russia (including Sakhalin and Kuril Islands) in Early Iron Age; by similarities between «Old-kurgans’ culture» at Japan and those in Central Asia. In selection of published materials for this review the preference was given to those available for teachers and students in the universities’ libraries or through free Internet access (published mostly in Russian and English as working languages).

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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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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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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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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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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 (January 2003): 516–17. http://dx.doi.org/10.1162/002219502320815622.

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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 (November 1994): 1268–69. http://dx.doi.org/10.2307/2059280.

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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 (February 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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Abstract:

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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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 (November 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 (June 15, 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 genome revealed the presence of a putative third system based on the enzyme LuxS, which catalyzes the synthesis of the Vibrio harveyi autoinducer 2 (AI-2). In this study, we investigated the impact of V. fischeri LuxS on luminescence and colonization competence in comparison to that of the ain system. Similar to the ain system, inactivation of the AI-2 system decreased light production in culture, but not in the squid host. However, while an ainS mutant produces no detectable light in culture, a luxS mutant expressed approximately 70% of wild-type luminescence levels. A mutation in luxS alone did not compromise symbiotic competence of V. fischeri; however, levels of colonization of an ainS luxS double mutant were reduced to 50% of the already diminished level of ainS mutant colonization, suggesting that these two systems regulate colonization gene expression synergistically through a common pathway. Introduction of a luxO mutation into the luxS and ainS luxS background could relieve both luminescence and colonization defects, consistent with a model in which LuxS, like AinS, regulates gene expression through LuxO. Furthermore, while luxS transcription appeared to be constitutive and the AI-2 signal concentration did not change dramatically, our data suggest that ainS transcription is autoregulated, resulting in an over 2,000-fold increase in signal concentration as culture density increased. Taken together, these data indicate that V. fischeri LuxS affects both luminescence regulation and colonization competence; however, its quantitative contribution is small when compared to that of the AinS signal.

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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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Abstract:

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 oblats avec les autochtones de l’Orégon dans la lutte pour leurs droits fondamentaux.

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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 (December 1, 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 increased, aiCl decreased, and pHi recovered. The decrease in aiCl and the pHi recovery were SITS sensitive. Cells exposed to 10 mM NH4Cl became transiently alkaline concomitant with an increase in aiCl and a decrease in aiNa. The intracellular acidification induced by NH4Cl removal was accompanied by a decrease in aiCl and an increase in aiNa that led to the recovery of pHi. In the presence of (HCO3- + CO2), addition of either amiloride (1 mM) or DIDS (1 mM) partially reduced pHi recovery, whereas application of amiloride plus DIDS completely inhibited the pHi recovery and the decrease in aiCl. Therefore, after an acid load pHi recovery is HCO3o- and Nao- dependent and DIDS sensitive (but not Ca2+o dependent). Furthermore, SITS inhibition of Na(+)-dependent Cl-/HCO3- exchange caused an increase in aiCl and a decrease in the 36Cl efflux rate constant and pHi. In (HCO3- + CO2)-free solution, amiloride completely blocked the pHi recovery from acidification that was induced by removal of NH4Cl. Thus, both Na+/H+ and Na(+)-dependent Cl-/HCO3- exchange are involved in pHi regulation from acidification. When the cells became alkaline upon removal of (HCO3- + CO2), a SITS-sensitive increase in pHi and aiCl was accompanied by a decrease of aiNa, suggesting that the HCO3- efflux, which can attenuate initial alkalinization, is via a Na(+)-dependent Cl-/HCO3- exchange. However, the mechanism involved in pHi regulation from alkalinization is yet to be established. In conclusion, in cultured chick heart cells the Na(+)-dependent Cl-/HCO3- exchange regulates pHi response to acidification and is involved in the steady-state maintenance of pHi.

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Kimbrough, John H., and Eric V. Stabb. "AntisocialluxOMutants Provide a Stationary-Phase Survival Advantage in Vibrio fischeri ES114." Journal of Bacteriology 198, no. 4 (December 7, 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 resequencing revealed that each mutant had a distinct point mutation inluxO. In the wild type, LuxO is phosphorylated by LuxU and then activates transcription of the small RNA (sRNA) Qrr, which repressesainSindirectly by repressing its activator LitR. TheluxOmutants identified here encode LuxU-independent, constitutively active LuxO* proteins. The repeated appearance of theseluxOmutants suggested that they had some fitness advantage during construction and/or storage of the transposon mutant library, and we found thatluxO* mutants survived better and outcompeted the wild type in prolonged stationary-phase cultures. From such cultures we isolated additionalluxO* mutants. In all, we isolated LuxO* allelic variants with the mutations P41L, A91D, F94C, P98L, P98Q, V106A, V106G, T107R, V108G, R114P, L205F, H319R, H324R, and T335I. Based on the current model of theV. fischeriPS circuit,litRknockout mutants should resembleluxO* mutants; however,luxO* mutants outcompetedlitRmutants in prolonged culture and had much poorer host colonization competitiveness than is reported forlitRmutants, illustrating additional complexities in this regulatory circuit.IMPORTANCEOur results provide novel insight into the function of LuxO, which is a key component of pheromone signaling (PS) cascades in several members of theVibrionaceae. Our results also contribute to an increasingly appreciated aspect of bacterial behavior and evolution whereby mutants that do not respond to a signal from like cells have a selective advantage. In this case, although “antisocial” mutants locked in the PS signal-off mode can outcompete parents, their survival advantage does not require wild-type cells to exploit. Finally, this work strikes a note of caution for those conducting or interpreting experiments inV. fischeri, as it illustrates how pleiotropic mutants could easily and inadvertently be enriched in this bacterium during prolonged culturing.

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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 (January 2005): 197–210. http://dx.doi.org/10.1080/13527250500160500.

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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 (October 1996): 1–24. http://dx.doi.org/10.1080/08949468.1996.9966688.

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