Anthropology Anthropology in in Japan Japan Where Japanese come form? Anthropology National Chi Nan University Prof. Noel W. Schutz Jr. Lawrenzo Hung-Chun Huang
Mainstream hypothesis of migrations into the Japanese islands from Sibelia and Korea. Red=Jomon/Ainu (native islanders), Yellow=Yayoi (Korean / Chinese)
JJĹ?mon Ĺ?mon ancestor ancestor
Yayoi Yayoi
10,000 BC
ancestor ancestor
1000 BC
Japanese Paleolithic
Jōmon繩文 Ainu people
Yayoi 彌生
JOMONVersusYAYOI
The Jomon (10,000 BC to 300 BC)
Yayoi culture (300 BC to 250 AD)
Morphological data
Round orbital bone Flat Nasal
Long Ethmoid
Un-flat occlude
Large tooth
Yayoi 彌生人
Large Frontal Square orbital bone Prominent Nasal
Shortness Ethmoid Flat occlude
Smaller tooth
Jōmon 繩文人
JOMON
The Jomon (10,000 BC to 300 BC)
Mystery Dogū
Sami Reindeer Herders in Alaska 1894 to Late 1930's
goggles
?
Dogū (土偶) are small humanoid and animal figurines made during the late Jōmon period (14,000 BC to 400 BC) of prehistoric Japan.
Ainu people The Ainu (アイヌ) (also called Ezo in historical texts) are an indigenous ethnic group of Japan and Russia.
Ainu people 1900s • Ainu Chief
YAYOI
Yayoi culture (300 BC to 250 AD)
Amateras and Jinmu-tennō According to the legendary account in the Kojiki(古事紀) 天照大神
660 BC
神武天皇
primitive society of Japan in Matrilineal Society
Spring and Autumn Period of Zhou Dynasty
Rice Culture of YAYOI Period
Zhou & Ch'in Dynasty 1000 BC Hsiung-nu
Hsien-pei,
Hsien-pei, Hsiung-nu and Yayoi Japan The Hsiung-nu were a confederation of nomadic tribes from Central Asia with a ruling class of unknown origin.
3rd century BC–460s
Hsien-pei
Jofuku 徐福 immigrant to Japan
•was born in 255 BC in the Ch'in state and served as a court sorcerer in Qin Dynasty China.
•He was sent by Ch'in Emperor to the eastern seas twice to look for the elixir of life. •His two journeys occurred between 219 BC and 210 BC. •It was believed that the fleet included 60 barques and around 5000 crew members, 3000 boys and girls, and craftsmen of different fields. •After he embarked on a second mission in 210 BC, he never returned. Some sources have pointed to 500 boys and 500 girls instead.
Jofuku 徐福 immigrant to Japan •Those who support the theory that Sheh Fu landed in Japan credit him with being the catalyst for the development of ancient Japanese society. •The Jōmon culture which had existed in ancient Japan for over 6000 years suddenly disappeared around 300 BC. •The farming techniques and knowledge that Sheh Fu brought along are said to have improved the quality of life of the ancient Japanese people and he is said to have introduced many new plants and techniques to ancient Japan. To these achievements is attributed the worship of Sheh Fu as the "God of farming", "God of medicine" and "God of silk" by the Japanese. Numerous temples and memorials of Xu can be found in many places in Japan.
Rice Culture of YAYOI Period
Wood Hoe Copper Bell
Wood Plow
Around the fifth century BC 4 Kyushu, Shikoku and Honshu However, the Hokkaido Nansei Islands, and dependent on food samples. Rice is rice, food production is much greater, it is also well preserved.
DNA Evidence Japanese Korean Ainu Aeta Vedda
Mitochondrial DNA Polymorphism among Five Asian Populations by S. Harihara, et al. Five Asian Populations of which Samples Were Analyzed in this Study
Conclusion Culture fight in Ancient Japan: JOMON Versus YAYOI
Japanese Korean Ainu Aeta Vedda
Thanks Anthropology Anthropology in in Japan Japan Where Where Japanese Japanese come come form? form?
Descendant of Hsien-pei Emperor Taizong of Tang 598～649
The Chrysanthemum and the Sword
Ruth Benedict
• The Chrysanthemum and the Sword: Patterns of Japanese Culture is an influential 1946 study of Japan by American anthropologist Ruth Benedict written at the invitation of the U.S. Office of War Information in order to understand and predict the behavior of the Japanese in World War II by reference to a series of contradictions in traditional culture. The book was influential in shaping American ideas about Japanese culture during the occupation of Japan, and popularized the distinction between guilt cultures and shame cultures.[1]