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Journal articles on the topic 'Hokkaido Ainu'

Author: Grafiati

Published: 4 June 2025

Last updated: 1 August 2025

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1

Bittencourt, Nicolle, and Yi-An Chen. "Narratives and island heritage representation: Navigating the Ainu exhibitions on Hokkaido." ICOFOM Study Series 53(1-2) (2025): 132–41. https://doi.org/10.4000/14f8n.

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This article examines the museum representation of the Ainu, the Indigenous people of Hokkaido, Japan. Drawing on postcolonial theory, exhibit communication models, and critical museology, it explores how museum narratives reflect and shape public understanding of Ainu history, culture, and identity. It analyzes exhibitions at the Hokkaido Museum, Nibutani Ainu Culture Museum, Kayano Shigeru Nibutani Ainu Museum, Upopoy National Ainu Museum and Park, and the Hokkaido Ainu Cultural Center. These range from state-sanctioned and touristic to community-led approaches. The framing of Ainu culture i

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Cotterill, Simon. "Documenting Urban Indigeneity: TOKYO Ainu and the 2011 Survey on the Living Conditions of Ainu outside Hokkaido." Asia-Pacific Journal 14, no. 6 (2016): 328–38. https://doi.org/10.1017/s1557466016027352.

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AbstractIf acknowledged at all, Japan's indigenous population the Ainu are usually represented as a rural, exotic group, bound to ancestral homes in Hokkaido and the Northern territories. Yet, large numbers of Ainu, perhaps even the majority of their population, now live in urban centres outside Hokkaido. The recent documentary TOKYO Ainu challenges traditional, detrimental representations of Ainu culture as solely rural and sedentary, and records the complex contemporaneous reality of urban indigeneity lived by those Ainu within Greater Tokyo. This article firstly reports the main themes of t

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3

Dossova, A., and K. M. Ilyassova. "Study of Ains in Japan by John Batcheler." BULLETIN of the L.N. Gumilyov Eurasian National University.Political Science. Regional Studies. Oriental Studies. Turkology Series. 142, no. 1 (2023): 271–80. http://dx.doi.org/10.32523/2616-6887/2023-142-1-271-280.

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This article represents the everyday life and work of the British missionary John Batchelor, the founder of Ainu studies. In his mature years, John Batchelor (1854-1944) moved to Japan, where he studied the origins, traditions, religious beliefs, and culture of the Ainu. Born in England, Batchelor professes Christianity, so he decides to go to the Hakodate Anglican Church in Hokkaido, Japan. Having started his missionary activity in this country, John masters the local Japanese and Ainu languages. Thus, a missionary settled in Hokkaido studied the daily life of the Ainu assimilated by the Japa

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Alpatov, V. M. "Destruction of the Ainu Language." Yearbook Japan 51 (December 7, 2022): 322–30. https://doi.org/10.55105/2687-1440-2022-51-322-330.

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Ainu is the only native minority language in Japan during the historical period. Its genetic relations are not known, its grammatical system differs from the systems of the languages of the surrounding peoples. The ethnical origin of Ainu is not well-known either. In the 19th century, native speakers of the Ainu language lived in Hokkaido, south Sakhalin, the Kuril Islands, and south Kamchatka. They were not numerous, but their linguistic situation was stable, and their contacts with other peoples were not significant. Their occupations were hunting and fishing. Since the 19th century, the Sak

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5

Xiong, Xiaoli. "Origins of the Ainu Religious Conversion at Hokkaido in Japan." Communications in Humanities Research 5, no. 1 (2023): 259–63. http://dx.doi.org/10.54254/2753-7064/5/20230264.

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The Ainus in Japan were the indigenous people who lived in Northern Japan and Russia. Before the Russian and Japanese arrived in Japan, the Ainu people had their own culture, rituals and values. In their culture, natural spirits exist everywhere. This view is often referred to as Kamui. However, recent studies have shown that the majority of the Ainu community nowadays do not believe in their native religion. Instead, they are mostly believers of Shintoism and Buddhism. This paper traces the origin of the Ainu religion and how the primary religion of the Ainu community has changed to todays si

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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

Moiseyev, V. G., and A. V. Zubova. "The Sakhalin Ainu: origin and population contacts according to cranial-metric data." VESTNIK ARHEOLOGII, ANTROPOLOGII I ETNOGRAFII, no. 1(68) (March 15, 2025): 129–37. https://doi.org/10.20874/2071-0437-2025-68-1-10.

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The study is focused on recent population history of the Sakhalin Ainu people, which remains rebated over the last 70 years. Albeit it is generally accepted that the Sakhalin Ainu are decedents of Ainu migrants from Hokkaido, significant cranial differences has been revealed between these two related populations. Thus, while M. Levin ar-gued in favor of the Nivkh component in the Sakhalin Ainu population, A. Kozintsev, based on the analysis of cranial non-metric characteristics, assumed the admixture of the Ainu with the Ulchi people, and we in our earlier studies assumed that the Sakhalin Ain

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8

Bugaeva, Anna, and Tomomi Satō. "A Kuril Ainu Glossary by Captain V. M. Golovnin (1811)." International Journal of Eurasian Linguistics 3, no. 2 (2021): 171–216. http://dx.doi.org/10.1163/25898833-00320002.

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Abstract This paper presents a newly discovered glossary (230 items) of Northern and Southern Kuril Ainu recorded by the captain Vasily Mikhaylovich Golovnin in 1811 and stored at the Russian National Archive of the Navy in St. Petersburg. Based on this new document we argue that Southern Kuril has a much closer lexical resemblance to Northeastern Hokkaido Ainu than Northern Kuril. On the other hand, we reaffirm that both Southern and Northern Kuril Ainu constitute a really separate Kuril group because they show a number of lexical, phonological and grammatical features, which are different fr

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Blaxell, Vivian. "Designs of Power: The ‘Japanization’ of Urban and Rural Space in Colonial Hokkaidō." Asia-Pacific Journal 14, no. 6 (2016): 48–68. https://doi.org/10.1017/s1557466016027248.

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Like Brett Walker's article, this article also indicates how Japanese colonization of the farther north proceeded spatially. After Mamiya Rinzō's mapping, other spatial transfigurations led to the de-culturing and subjugation of the Ainu during the Meiji period. While the Matsumae domain controlled Ezo trade and subjugated the Ainu in the earlier two centuries, from 1868 the new Meiji government attempted a thorough absorption of the Ainu after annexing Ezo and renaming it Hokkaido. This article discusses first the designing and building of the city of Sapporo, the largest city in Hokkaido, in

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Cotterill, Simon. "Ainu Success: The Political and Cultural Achievements of Japan's Indigenous Minority." Asia-Pacific Journal 14, no. 6 (2016): 294–327. https://doi.org/10.1017/s1557466016027340.

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The first article, “Ainu Success: The Political and Cultural Achievements of Japan's Indigenous Minority,” briefly discusses Ainu activism during the last two centuries but mainly focuses on the Ainu Cultural Promotion Law of 1997 as well as the Resolution of the Ainu as an Indigenous People of 2008. The article evaluates these two pieces of legislation positively. It also describes in detail, however, where they fall short. It describes a “broken triangle” that consists of the Japanese government, the Ainu, and international organizations such as the United Nations. While the Japanese governm

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Blaxell, Vivian. "Designs of Power: The ‘Japanization’ of Urban and Rural Space in Colonial Hokkaidō." Asia-Pacific Journal 11, S8 (2013): 44–63. https://doi.org/10.1017/s1557466013026107.

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Blaxell treats the naturalization and Japanization of the land formerly known as Ezochi (literally “land of the barbarians”) into Hokkaido. Blaxell discusses the transformation of the urban space of Sapporo in the 1870s and 1880s by Japanese working with American advisors. The result was neither Japanese nor American, but distinctly modern and evocative of the imperial age. Blaxell touches upon the simultaneous erasing of the indigenous people, the Ainu, from the land during this re-conceptualization of Hokkaido as Japanese space and land. (The policies directed toward the Ainu after Hokkaido'

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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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13

Hirano, Katsuya, and Gavin Walker. "The Politics of Colonial Translation: On the Narrative of the Ainu as a ‘Vanishing Ethnicity’." Asia-Pacific Journal 11, S8 (2013): 86–107. https://doi.org/10.1017/s1557466013026132.

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Japanese imperial authorities sought to justify their imperial project in Hokkaido by racializing the Ainu, whom they displaced in 1869. At the time, the Ainu, with their Caucasian features and beards, were considered racially and culturally distinct from the Japanese (wajin), explaining why some western anthropologists marveled at the feat of a yellow race colonizing a white race. Therefore, the Japanese racialization of the Ainu as a culturally inferior and primitive race at the brink of extinction turned conventional racial taxonomies on their head. In this article Hirano introduces the ter

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Yoichi, Komori, Michele M. Mason, and Helen J. S. Lee. "Rule in the Name of Protection: The Japanese State, the Ainu and the Vocabulary of Colonialism." Asia-Pacific Journal 14, no. 6 (2016): 69–85. https://doi.org/10.1017/s155746601602725x.

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Many Japanese and others today understand Hokkaido as an ancient part of Japan, and do not know that the island was only formally absorbed in the mid-19th century. This article explains the process by which the island of Ezo was annexed by the Japanese in 1868 and renamed Hokkaido (“the path to the northern seas”). The Japanese also began transforming Ezo, now Hokkaido, in order to thoroughly incorporate the island into the new central polity. This transformation had dire consequences for the indigenous Ainu population. This article also introduces two Japanese laws that were ratified in the l

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Chernetskaia, Polina I. "Iyomante: The Ainu Bear Festival in Hokkaido and Sakhalin." Oriental Courier, no. 2 (2023): 134. http://dx.doi.org/10.18254/s268684310026736-7.

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The Ainu are a folk whose history, origin, way of life, traditions and beliefs have been attracting close attention of scientists for more than a century. From an ethnographic and historical point of view, the Ainu have a very difficult and sometimes dramatic fate. Nevertheless, despite all the colossal difficulties, unfavorable geographical and political conditions, the Ainu manage to survive as an ethnic group. One of the main conditions for their survival is the maintenance of traditional rituals. One of the ancient customs, which the Ainu still revere, is the famous Bear Festival. The stri

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16

Roselli, Maria Gloria. "Le collane degli Ainu nella raccolta di Fosco Maraini al Museo di Antropologia di Firenze." Archivio per l'Antropologia e la Etnologia 154 (November 19, 2024): 161–76. http://dx.doi.org/10.36253/aae-3095.

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Twenty years after the death of the great Florentine traveller Fosco Maraini (1912-2004) the Museum of Anthropology and Ethnology of the University of Florence reordered the material of his 1939-41 collection among the Ainu of Hokkaido. It is one of the most exhaustive collections of Ainu objects and constitutes a rare testimony of the culture of this indigenous people who for long populated Hokkaido, but suffered greatly under colonial suppression. This article presents a study of the traditional necklaces, characterised by a peculiar style, worn by Ainu women. The study was based on a detail

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Kim, Misook. "Ainu’s Hunting and Animism." Korean Society of Culture and Convergence 45, no. 12 (2023): 999–1007. http://dx.doi.org/10.33645/cnc.2023.12.45.12.999.

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This study examines the relationship between the belief system (natural view) and the perception and gaze of wildlife, focusing on examining traditional hunting forms and rituals in the Animistic natural view of Ainu, a Hokkaido indigenous people. First, the background of animism and wildlife was briefly explained. The natural view of Hokkaido Ainu and the animistic appearance of the hunting process and rituals were considered. Ainu recognized all objects, including animals and plants, as gifts God gave for people and a medium connecting the human and divine worlds. Based on this, hunting proc

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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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Lewallen, Ann-Elise. "Indigenous at Last! Ainu Grassroots Organizing and the Indigenous Peoples Summit in Ainu Mosir." Asia-Pacific Journal 14, no. 6 (2016): 203–28. https://doi.org/10.1017/s1557466016027303.

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Despite a general state of ignorance and neglect on the part of the Japanese toward the Ainu people and their cultures, Ainu political and cultural activism developed apace in post-WWII Japan. Eleven years after passing the Ainu Cultural Promotion Law, which aimed to make Japan a “society in which the ethnic pride of the Ainu people is respected and to contribute to the development of diverse cultures,” what still needed to be done? This article discusses what Ainu people themselves saw as remaining tasks in 2008, at the Indigenous Peoples Summit (IPS) held in Hokkaido.

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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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Shchepkin, V. V. "Kuril Ainu in Russo-Japanese Relations in the Second Half of 18th Century: Communication Aspect." Bulletin of Irkutsk State University. Series History 46 (2023): 73–83. http://dx.doi.org/10.26516/2222-9124.2023.46.73.

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The article examines one aspect of the role of the Kuril Ainu in the establishment of Russian-Japanese relations in the second half of the 18th century, namely their role in maintaining communication between the Russian and Japanese authorities and reporting about significant events. The aim of the study is to establish how information about internal events of the two countries could penetrate into Russia and Japan in the absence of direct bilateral relations, and to confirm the assumption that the Kuril Ainu played a key role in this process. The sources of the study are the journals of Russi

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Nakamura, Naohiro. "Cultural affiliation is not enough: the repatriation of Ainu human remains." Polar Record 53, no. 2 (2017): 220–24. http://dx.doi.org/10.1017/s0032247416000905.

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ABSTRACTThe challenges faced by indigenous peoples in repatriation negotiations vary across the globe. In 2012, three Ainu individuals launched a legal case against Hokkaido University, demanding the return of the human remains of nine individuals and a formal apology for having conducted intentional excavations of Ainu graveyards, stolen the remains and infringed upon their rights to perform ceremonies of worship. This action marked the first of such legal cases in Japan. The Ainu experienced both legal and ethical challenges during negotiations with the university; for example, while the cla

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Tashi and AMM Sharif Ullah. "Symmetrical Patterns of Ainu Heritage and Their Virtual and Physical Prototyping." Symmetry 11, no. 8 (2019): 985. http://dx.doi.org/10.3390/sym11080985.

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This article addresses virtual and physical prototyping of some symmetrical patterns collected from the Ainu cultural heritage. The indigenous people living in the northern part of Japan (e.g., Hokkaido), known as Ainu, often decorate their houses, clothing, ornaments, utensils, and spiritual goods using some unique patterns. The patterns carry their identity as well as their sense of aesthetics. Nowadays, different kinds of souvenirs and cultural artifacts crafted with Ainu patterns are cherished by many individuals in Japan and abroad. Thus, the Ainu patterns carry both cultural and commerci

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Omoto, K. "Ethnicity survived: the Ainu of Hokkaido." Human Evolution 12, no. 1-2 (1997): 69–72. http://dx.doi.org/10.1007/bf02437381.

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Zablonski, Lukasz, and Philip Seaton. "The Hokkaido Summit as a Springboard for Grassroots Initiatives: The ‘Peace, Reconciliation & Civil Society’ Symposium." Asia-Pacific Journal 14, no. 6 (2016): 229–48. https://doi.org/10.1017/s1557466016027315.

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This article can be read together with “Indigenous at Last! Ainu Grassroots Organizing and the Indigenous Peoples Summit in Ainu Mosir.” The Indigenous Peoples Summit (IPS) was not the only NGO conference that took place in connection with the G8 Summit in Hokkaido in July 2008. This article discusses another conference, “Peace, Reconciliation and Civil Society: Toward a Sustainable Peace in East Asia and Europe,” which Oda Hiroshi, an anthropologist at Hokkaido University, organized.The conference focused on achieving reconciliation between different parties in East Asia, especially between J

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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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Lewallen, Ann-Elise. "Indigenous at last! Ainu Grassroots Organizing and the Indigenous Peoples Summit in Ainu Mosir”." Asia-Pacific Journal 11, S8 (2013): 208–36. https://doi.org/10.1017/s1557466013026211.

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In this article, lewallen discusses a pivotal moment in Ainu history, when on June 6, 2008, the Ainu were formally recognized as an indigenous people by the Japanese government. For a people whose history of colonization has often been brushed aside in studies of Japanese history, such as in textbooks, this official recognition appears to be a step in the right direction. However, this is probably not the last battle. The government recognized the Ainu as indigenous due to international pressure that came when the G8 summit was hosted in Toyako, Hokkaido in 2008; it was a potential cause for e

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Klimov, Artyom V. "Who was entrusted with the development of the “Eastern Lands of the Ainu” in 1799 (According to the Diary Entries of Matsuda Denjuro)." Письменные памятники Востока 21, no. 2 (2024): 53–67. http://dx.doi.org/10.55512/wmo632170.

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In 1799, the military government Bakufu 幕府 transferred the Lands of the Ainu Ezochi 蝦夷地, which had previously been subordinate to the Matsumae Family 松前藩, under its direct control. These territories were divided into the Eastern Lands of the Ainu Higashi Ezochi 東蝦夷地 and the Western Lands of the Ainu Nishi Ezochi 西蝦夷地. The Japanese also included the southern islands of the Kuril ridge, Kunashir and Iturup, in the Eastern Lands; the border between the lands ran along the island of Hokkaido. It is known that by this time Japanese administration had been created only in the southern part of this i

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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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Pietersma, Edwin. "From Crafts to Agency: The Legacy of Colonial Discourses in Exhibiting the Ainu in the Tokyo National Museum and National Museum of Ethnology at Osaka between 1977 and 2017." Museum and Society 21, no. 3 (2023): 22–35. http://dx.doi.org/10.29311/mas.v21i3.4324.

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The Ainu are indigenous groups of people found in Hokkaido and northeast Honshu, Japan. During the nineteenth century, their land was integrated into the Japanese empire and the people redefined and assimilated. While intended to erase the Ainu as distinct groups, policies and discourses also showed that Ainu communities were not accepted as belonging to the category of ‘Japanese’, with the notions that they lacked Japanese ingenuity and civilization, were stuck in a prehistoric past, and lived in terra nullius. These discourses influenced the formation of museums’ collections in Japan, such a

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Androsov, S. S., and T. N. Permyakova. "Linguocultural characteristics of toponyms of the Japanese prefecture of Hokkaido." Vestnik of North-Eastern Federal University 21, no. 3 (2024): 75–86. https://doi.org/10.25587/2222-5404-2024-21-3-75-86.

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The article attempts to reveal the linguocultural characteristic of toponyms of the Japanese prefecture of Hokkaido. In the theoretical part the authors review the scientific apparatus on the problem of toponyms in general linguistics, cite the existing classifications of toponyms by such researchers as A. V. Superanskaya, E. M. Chernyakhovskaya, N. V. Podolskaya and others. Of particular interest is the practical part of the study, where the authors analyse the toponyms of Hokkaido prefecture from the point of view of the relationship between language and culture. The material for the practic

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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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Majewicz, Alfred F. "Japonica w Archiwaliach po Bronisławie Piłsudskim w Bibliotece PAU i PAN w Krakowie (9). Fujihiko Sekiba i jego przesyłka." Rocznik Biblioteki Naukowej PAU i PAN 65 (2020): 115–30. http://dx.doi.org/10.4467/25440500rbn.20.008.14167.

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Japonica in the Archives Left after Bronisław Piłsudski in the Cracow PAU-PAN Academic Library (9). Fujihiko Sekiba’s Mailing (Letter and Book) Sent to Bronisław Piłsudski and its Situational Context The present material constitutes the ninth installment of the series introducing Japanese documents preserved with Bronisław Piłsudski’s archives in the Academic Library of the Polish Academy of Sciences and Lettres (PAU) and Polish Academy of Sciences (PAN) in Cracow and includes photocopies of a letter in German (with its envelope indicating the addressee and the sender in Japanese, its decipher

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

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Shchepkin, Vasilii V. "“Description of Ezo” by Arai Hakuseki." Письменные памятники Востока 18, no. 1 (2021): 5–19. http://dx.doi.org/10.17816/wmo63040.

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The Description of Ezo is the first Japanese historical and geographical description of the Ainu, a people who lived to the north of the Japanese, in Hokkaido, Sakhalin and the Kuril Islands. It was written in 1720 by the famous scholar and statesman Arai Hakuseki (16571725). In the second half of the Edo period (16031867), owing to the figure of the author and lucidity of the text, The Description virtually acquired the status of an official document. It was a significant source for many later works on the Ainu. The article presents the first full translation of the text into Russian.

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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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Mamcheva, N. A. "Ainu percussion instruments." Languages and Folklore of Indigenous Peoples of Siberia, no. 41 (2021): 32–46. http://dx.doi.org/10.25205/10.25205/2312-6337-2021-1-32-46.

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Ainu people are the indigenous inhabitants of Sakhalin, the Kuril Islands, and Hokkaido. This work aimed to study Russian and Japanese museum funds, analyze musical transcripts performed by the author, and review Russian and Japanese academic literature. The article deals with the percussion musical and sound instruments of the Ainu – idiophones and membranophones. The term “sound instrument” refers to archaic sound instruments that were not usually perceived as musical. They were considered as such only at the moment of their sounding. The author pays special attention to poorly studied instr

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Yamada, Takako. "The Ainu Bear Ceremony and the Logic behind Hunting the Deified Bear." Journal of Northern Studies 12, no. 1 (2018): 35–51. http://dx.doi.org/10.36368/jns.v12i1.898.

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All nations have their own view of the world in which they live, of nature, of society, and of the human self. The Hokkaido Ainu’s world view, for example, is deeply connected with their way of life, backed by man–nature relationships, and what this relationship symbolizes is always part of their rituals. The Ainu are known as one of the peoples, like the Sami, the Khanty, and the Nivkh, who perform a bear festival, although they deify the bear and refer to it using the term kamui [‘deity’ or ‘spirit’]. Moreover, the Ainu and the Nivkh perform the bear ceremony for a bear cub reared by them, a

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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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Majewicz, Alfred F. "Japonica w archiwaliach po Bronisławie Piłsudskim w Bibliotece Naukowej PAU i PAN w Krakowie (10). Motonaga Murao i jego kartka pocztowa." Rocznik Biblioteki Naukowej PAU i PAN 67 (December 30, 2022): 103–10. http://dx.doi.org/10.4467/25440500rbn.22.009.17364.

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Japonica in the archives left after Bronisław Piłsudski in the Scientific Library of the PAAS and the PAS in Cracow (10). Motonaga Murao and his Postcard Message The tenth installment of the series introducing Japanese documents preserved with Bronisław Piłsudski’s archives in the Scientific Library of the PAAS and the PAS in Cracow focuses on a postcard message written in refined cursive script style labeled草書体 sōshotai (not necessarily correctly translated as ‘grass script’) quite difficult to decipher. When deciphered, the message seemed easy to translate but a reconstruction of possible se

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Chang, Janet, Wen-Yu Su, and Chih-Chia Chang. "The Creative Destruction of Ainu Community in Hokkaido, Japan." Asia Pacific Journal of Tourism Research 16, no. 5 (2011): 505–16. http://dx.doi.org/10.1080/10941665.2011.597576.

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Klimova, O. V. "The interpreters of Ainu language in the lands of Ezo in the 17<sup>th</sup> – 18<sup>th</sup> centuries (based on Japanese archive materials)." Japanese Studies in Russia, no. 4 (January 18, 2024): 53–64. http://dx.doi.org/10.55105/2500-2872-2023-4-53-64.

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This article, based on Japanese sources, discusses the question of how the Ainu language interpreters’ guild was formed, what functions translators performed, and how their status changed in the period from the 17th to the 18th centuries. During this time, Japan pursued the policy of self-isolation, and all contacts with the outside world were closely controlled by the government. However, in the places where contact with foreign culture did occur, interpreters were needed. So, there were interpreters of Chinese, Korean, and Dutch languages. In the island of Hokkaido, where trade with the loca

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Roselli, Maria Gloria. "Attush, abiti tradizionali degli Ainu di Hokkaido. Analisi e studio degli attush della collezione Fosco Maraini del Museo di Antropologia di Firenze." Archivio per l'Antropologia e la Etnologia 151 (December 1, 2021): 165–86. http://dx.doi.org/10.36253/aae-2372.

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This article reports on vegetable fiber garments, variously embroidered, made by the Ainu of Hokkaido ‒ Japan. These garments, generically called attush, were decorated by women with the embroidery technique and by adding fabric tapes. The final effect was a harmony of original geometric shapes and symmetries that are immediately recognizable as belonging to this people. The same decorations are also reproduced in many objects of their daily and spiritual life. These observations were based on the study of the attush present in the collection of the Museum of Anthropology and Ethnology in Flor

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Shchepkin, V. V. "Russian settlement on the island of Urup (1795–1805) and its influence on Japan’s policy towards Ainu from southern Kurils." Japanese Studies in Russia, no. 4 (January 5, 2023): 38–55. http://dx.doi.org/10.55105/2500-2872-2022-4-38-55.

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Based on comparative study of published Russian and Japanese sources, the article describes the history of the Russian settlement on the island of Urup in 1795–1805. First, it clarifies the goals of the foundation of the settlement and the reasons for its liquidation. Founded at the initiative of the Siberian merchant Grigorii Shelekhov, the Russian settlement played an important role both in Russo-Japanese relations and in the policy of the Japanese government towards the Ainu and their lands, especially in the southern Kuril Islands, at the turn of the 18th and 19th centuries. Russians found

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Yukie, Chiri, and Kyoko Selden. "The Song the Owl God Himself Sang: ‘Silver Droplets Fall Fall All Around,’ An Ainu Tale." Asia-Pacific Journal 11, S10 (2013): 171–86. https://doi.org/10.1017/s155746601302651x.

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A descendant of the Hokkaido Ainu people, Chiri Yukie (1903-1922) became versed in the oral tradition of kamuy yukar (songs of the gods) from a young age. At the encouragement of the linguist Kindaichi Kyŏsuke, she transliterated and translated these songs into Japanese. Her Ainu shin'yŏshŭ (Ainu Songs of the Gods) was published posthumously in 1923. The following translation presents the author's preface, as well as a song attributed to the owl, patron deity of the village (kotan kor kamuy). In the former, Chiri shares both her nostalgia for a lost Ainu past, and her hope that her heritage wi

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Park, Jung-Im. "Ainu Education policy in the era of Development in Hokkaido." STUDIES IN HUMANITIES 65 (June 30, 2020): 223–44. http://dx.doi.org/10.33252/sih.2020.6.65.223.

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Hiwasaki, Lisa. "Ethnic Tourism in Hokkaido and the Shaping of Ainu Identity." Pacific Affairs 73, no. 3 (2000): 393. http://dx.doi.org/10.2307/2672026.

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Dubreuil, Chisato Kitty. "The Ainu and Their Culture: A Critical Twenty-First Century Assessment." Asia-Pacific Journal 14, no. 6 (2016): 132–202. https://doi.org/10.1017/s1557466016027297.

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The Japanese WWII defeat in 1945 also meant that the Japanese empire disintegrated. Although many colonial subjects returned to Taiwan, Korea, and elsewhere, some stayed in Japan either because they had put down roots there or because, especially in Korea, ongoing warfare made returning dangerous. Koreans and Taiwanese who stayed in Japan were deprived of their Japanese citizenship in 1947, and they and their descendants have lived there as foreigners ever since, experiencing various forms of discrimination. Ainu did not lose their citizenship and Hokkaido remained a Japanese prefecture but th

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Malyarchuk, B. A. "Митохондриальная гаплогруппа A8b и миграции древнего населения в Приохотье". Bulletin of the North-East Science Center, № 4 (28 грудня 2024): 70–78. https://doi.org/10.34078/1814-0998-2024-4-70-78.

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Studies of mitochondrial DNA (mtDNA) polymorphism provide information about episodes of population genetic history at various time scales, from tens of thousands to several hundred years ago. To date, it has been established that the gene pools of the Siberia's indigenous peoples contain virtually no traces of the oldest Upper Paleolithic inhabitants. The present study demonstrates that one such relic is mitochondrial haplogroup A8b, which is distributed at a low frequency in certain contemporary indigenous populations of Priokhotye. These include the Itelmens and the Koryaks of Kamchatka, the

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Takigawa, Wataru. "Metric Comparison of Limb Bone Characteristics between the Jomon and Hokkaido Ainu." Anthropological Science (Japanese Series) 113, no. 1 (2005): 43–61. http://dx.doi.org/10.1537/asj.113.43.

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