Where Japanese come form?

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)

JJōmon ōmon 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?

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]