Ainu Ethnicity

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12 Aspects of Culture or Ethnicity

Ethnicity is a critical part of each persons identity; the very quilt within which individual self esteem is woven.

Insisting on ethnic distinction is common for most cultures, including Americans as well as Latino, Orientals,est Indians and Europeans. Every culture is filled with traditions, values and norms that can !e traced !ac"

many generations. ith this "nowledge it is understanda!le why it is imperative to recogni#e the differencesamong various ethnic groups. Accepting a !lan"et la!el removes the unique culture of a group and minimi#es

their struggles, triumphs and $oys in the formation of their ethnic heritage.

These are the twelve aspects of culture or ethnicity%

&. 'istory

(. )ocial )tatus *actors

+. )ocial roup Interaction -atters% Intragroup within/group relations0 and Intergroup !etween/group

relations0.

1. 2alue Orientations

3. Languageand 4ommunication% 2er!al and 5onver!al

6. *amily Life -rocesses

7. 'ealing 8eliefs and -ractices

9. :eligion

. Artand eiet? *oods

&&. :ecreation

&(. 4lothing
https://www.papermasters.com/self-identity.htmlhttps://www.papermasters.com/language.htmlhttps://www.papermasters.com/religion-research-papers.htmlhttps://www.papermasters.com/art_essays.htmlhttps://www.papermasters.com/language.htmlhttps://www.papermasters.com/religion-research-papers.htmlhttps://www.papermasters.com/art_essays.htmlhttps://www.papermasters.com/self-identity.html


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BAB I

PENDAHULUAN

1.1 Latar Belakang

Banyak orang yang masih belum mengenal keturunan asli masyarakat Jepang yang k

eberadaannya sempat ditentang oleh orang Jepang sendiri, padahal suku ini adalah sebuah Ra

s tersendiri yang memang menempati wilayah utara Jepang yang mempunyai budaya dan adat

tersendiri. Masyarakat Ainu sering kali dianggap Jomon-jin atau penduduk Jepang yang beras

al dari jaman Jomon. Di beberapa situs sejarah dan penelitian para ahli banyak yang mengata

kan bahwa etnis Ainu merupakan kaum migran dari ras mongoloid yang berasimilasi pada wi

layah jepang yang akhirnya terdesak ke utara.

1.2 Tujuan

Untuk mengenal dan mengetahui sejarah etnis Ainu di Jepang. Dan mempelajari etnis Ainu

melalui tujuh wujud-wujud kebudayaan.

1.3 Rumusan Masalah

.Bagaimana masyarakat suku Ainu bersosialisasi

!. Bagaimana suku Ainu di dalam tujuh wujud-wujud kebudayaan

BAB II

PEMBAHAAN

2.1 ejarah uku A!nu "! #e$ang

"uku Ainu adalah sebuah penduduk asli Jepang. Menurut #atatan sejarah,suku Ainu

se#ara genetis dan peradaban budaya sangat dekat dengan suku $nuit %&skimo' di kutub utara.

Di (okkaido-lah banyak terdapat suku Ainu. "uku yang unik dengang budaya yang mengandalkan alam sekitar namun memiliki adaptasi besar terhadap budaya luar,beda sekali denagan s

uku-suku di $ndonesia yang masih primiti).. Dalam beberapa teks sejarah suku ini juga disebu

t e*o. Diduga masih ada lebih dari +. orang Ainu saat ini, jumlahnya tidak bisa dipastik

an karena banyak orang Ainu yang menyembunyikan asal-usul mereka karena masalah etnis

di Jepang. "eringkali orang Ainu yang masih hidup pun tidak menyadari garis keturunan mer

eka, karena orang tua dan kakek-nenek mereka merahasiakannya untuk melindungi anak-

anak mereka dari masalah sosial yang ada dan berkembang di Jepang.

ada era Meiji%tahun //' suku Ainu dire)ormasi paksa oleh pemerintah Jepang unt

uk berasimiliasi dengan orang Jepang %suku 0amato'. emaksaan ini ditandai dengan adanya
http://id.wikipedia.org/w/index.php?title=Masalah_etnis_di_Jepang&action=edit&redlink=1http://id.wikipedia.org/w/index.php?title=Masalah_etnis_di_Jepang&action=edit&redlink=1http://id.wikipedia.org/w/index.php?title=Masalah_etnis_di_Jepang&action=edit&redlink=1http://id.wikipedia.org/w/index.php?title=Masalah_etnis_di_Jepang&action=edit&redlink=1


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larangan menggelar kegiatan kebudayaan dan adat istiadat mereka termasuk menggunakan ba

hasa Ainu. emerintah Jepang kala itu menyatakan bahwa suku Ainu adalah 1bekas pribumi2

yang tujuannya menghilangkan jejak mereka dan tidak mengakui adanya suku Ainu di Jepan

g. eriode ini menyebabkan bahwa orang tua dari anak-anak Ainu merahasiakan identitas Ain

u mereka pada anak-anak mereka agar anak-anak mereka tidak mendapatkan diskriminasi dal

am kehidupan sosial. ada 3 Juni ! parlemen Jepang mengesahkan resolusi yang mengak

ui bahwa suku Ainu adalah 4suku pribumi dengan bahasa, keper#ayaan, dan kebudayaan yan

g berbeda4 sekaligus membatalkan undang-undang yang telanh dibuat di tahun // tersebut.

(al ini menyebabkan suku Ainu yang sudah akan hilang garis keturunanya mulai terlihat kem

bali. bahkan untuk mengembalikan sejarah mereka agar banyak yang mengetahui dibangunla

h Museum 5husus yang berisi segala hal tentang suku Ainu.

Banyak peneliti awalnya menduga bahwa mereka keturunan 5aukasus, meskipun uji D6A tidak menemukan garis keturunan 5aukasus. Justru uji genetik suku Ainu membuktikan bahwa

mereka tergolong grup haplo-0 D. "atu-satunya tempat di luar Jepang di mana grup haplo-0

D ditemukan adalah7ibetdan 5epulauan Andamandi "amudra (india. 6amun dalam sebua

h studi oleh 7ajima et al. %!8', dua dari 3 sampel %atau !,+9' laki-laki Ainu ditemukan te

rgolong dalamgrup haplo :;, yaitu grup haplo dengan kromosom 0 yang paling umum di an

tara penduduk-penduduk pribumi di Rusia 7imur Jauhdan Mongolia. (al inilah yang memb

uat para ahli beransumsi bahwa ada keturunan migran Mongoloid yang memasuki pulau Jepa

ng sebelum masa Jomon dan keturunan itu merupakan suku ainu, dan data ini diperkuat dengan adanya kisah dalam salah satu dari 0ukar Upopo %legenda Ainu' mereka yang mengatakan

bahwa suku Ainu yang tinggal di tempat ini seratus ribu tahun sebelum Anak-anak Matahari

datang.

Dahulunya, suku Ainu adalah petarung yang tangguh. 6amun, kala Jepang mulai me

mperluas wilayah ke arah utara dan mengambil alih tanah mereka, suku Ainu kerap menyerah

tanpa perlawanan. ada tahun 8+


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enutur bahasa ini adalah suku Ainu yang tinggal di (okkaido, Jepang,serta "akhalindan 5e

pulauan 5urildi Russia. Bahasa Ainu tidak memiliki hubungan denganbahasa Jepangselain

dari sejumlah kosakata yang dipinjam dari bahasa Jepang.

Bahasa ini dulunya diajarkan se#ara turun temurun melalui tradisi lisandan tidak memilikiba

hasa tulisan.Bahasa Ainu pertama kali ditulis pada abad ke-3 oleh orang &ropadengan me

makai huru) ?atindan aksara "irilik. @rang Jepang suku 0amato menulis bahasa Ainu denga

n aksara kana.

ada*aman Meiji, misionaris $nggris John Bat#helorbersama peneliti bahasa Ainu5yousuke

5indai#himulai mendokumentasikan bahasa Ainu. ada awal abad ke-!, orang suku Ainu

mulai menuliskan sendiri bahasa Ainu dengan memakai huru) ?atin. "higeru 5ayanoadalah

salah seorang penutur asli bahasa Ainu yang akti) mempromosikan bahasa Ainu. Berkat jasan

ya, kursus bahasa Ainu dibuka di berbagai tempat di (okkaido. ada tahun !< terdapat 8 lokasi kursus bahasa Ainu di (okkaido.

(ingga kini tidak ada undang-undang yang menetapkanbahasa resmidi Jepang. Dal

am 5on)erensi enduduk Asli di Ainu Mosir !, emerintah Jepang mengeluarkan pernyat

aan 4Bahasa Ainu sebagai bahasa resmi, dan dalam rangka program wajib belajar, bahasa ini

wajib diajarkan di sekolah.4opulasi suku Ainu yang sangat sedikit menyebabkan bahasa Ain

u dimasukkan ke dalam salah satubahasa teran#am punah. Menurut perkiraan tahun //3, ha

nya ada + orang penutur )asih bahasa Ainu dari sekitar +. orang suku Ainu. Menurut pe

rkiraan yang lain, penutur asli bahasa Ainu yang terakhir di 5epulauan 5urilsudah meninggal dunia . Di "akhalin, penutur asli bahasa Ainu diperkirakan sudah punah. @rang yang dapat

berbi#ara bahasa Ainu di (okkaido hanya ada kurang dari orang, dan mereka pun rata-rata

sudah berusia di atas tahun. U6&":@pada tahun !/ memasukkan bahasa Ainu sebagai

bahasa dalam keadaan kritis %#riti#ally endangered'. Muraki mengungkapkan, banyak warga

Ainu kini tidak bisa lagi berbahasa Ainu akibat politik asimilasi pada masa lalu.

2.2.2

!stem Pengetahuan

"istem pengetahuan orang Ainu sendiri, sudah maju, seperti = orang Ainu membagi t

anah mereka menjadi lahan-lahan #akupan desa atau iwor, tempat mereka meman#ing ikan sa

lem, berburu beruang, dan mengumpulkan kayu dan buah buni.

2.2.3)rgan!sas! *s!al

"uku Ainu, penduduk asli Jepang, pada akhir bulan "eptember beren#ana akan melu

n#urkan organisasi baru sebagai upaya mendesak emerintah Jepang untuk membentuk Unda

ng-Undang guna memperbaiki kehidupan dan kebudayaan mereka.
http://id.wikipedia.org/wiki/Hokkaidohttp://id.wikipedia.org/wiki/Jepanghttp://id.wikipedia.org/wiki/Jepanghttp://id.wikipedia.org/wiki/Sakhalinhttp://id.wikipedia.org/wiki/Kepulauan_Kurilhttp://id.wikipedia.org/wiki/Kepulauan_Kurilhttp://id.wikipedia.org/wiki/Russiahttp://id.wikipedia.org/wiki/Bahasa_Jepanghttp://id.wikipedia.org/wiki/Tradisi_lisanhttp://id.wikipedia.org/w/index.php?title=Bahasa_tulisan&action=edit&redlink=1http://id.wikipedia.org/w/index.php?title=Bahasa_tulisan&action=edit&redlink=1http://id.wikipedia.org/w/index.php?title=Bahasa_tulisan&action=edit&redlink=1http://id.wikipedia.org/w/index.php?title=Orang_Eropa&action=edit&redlink=1http://id.wikipedia.org/wiki/Huruf_Latinhttp://id.wikipedia.org/wiki/Aksara_Sirilikhttp://id.wikipedia.org/wiki/Aksara_kanahttp://id.wikipedia.org/wiki/Aksara_kanahttp://id.wikipedia.org/wiki/Zaman_Meijihttp://id.wikipedia.org/wiki/Zaman_Meijihttp://id.wikipedia.org/w/index.php?title=John_Batchelor&action=edit&redlink=1http://id.wikipedia.org/w/index.php?title=Ky?suke_Kindaichi&action=edit&redlink=1http://id.wikipedia.org/w/index.php?title=Ky?suke_Kindaichi&action=edit&redlink=1http://id.wikipedia.org/w/index.php?title=Ky?suke_Kindaichi&action=edit&redlink=1http://id.wikipedia.org/w/index.php?title=Ky?suke_Kindaichi&action=edit&redlink=1http://id.wikipedia.org/w/index.php?title=Shigeru_Kayano&action=edit&redlink=1http://id.wikipedia.org/wiki/Bahasa_resmihttp://id.wikipedia.org/wiki/Bahasa_resmihttp://id.wikipedia.org/w/index.php?title=Bahasa_terancam_punah&action=edit&redlink=1http://id.wikipedia.org/wiki/1996http://id.wikipedia.org/wiki/Kepulauan_Kurilhttp://id.wikipedia.org/wiki/Sakhalinhttp://id.wikipedia.org/wiki/UNESCOhttp://id.wikipedia.org/wiki/UNESCOhttp://id.wikipedia.org/wiki/Hokkaidohttp://id.wikipedia.org/wiki/Jepanghttp://id.wikipedia.org/wiki/Sakhalinhttp://id.wikipedia.org/wiki/Kepulauan_Kurilhttp://id.wikipedia.org/wiki/Kepulauan_Kurilhttp://id.wikipedia.org/wiki/Russiahttp://id.wikipedia.org/wiki/Bahasa_Jepanghttp://id.wikipedia.org/wiki/Tradisi_lisanhttp://id.wikipedia.org/w/index.php?title=Bahasa_tulisan&action=edit&redlink=1http://id.wikipedia.org/w/index.php?title=Bahasa_tulisan&action=edit&redlink=1http://id.wikipedia.org/w/index.php?title=Orang_Eropa&action=edit&redlink=1http://id.wikipedia.org/wiki/Huruf_Latinhttp://id.wikipedia.org/wiki/Aksara_Sirilikhttp://id.wikipedia.org/wiki/Aksara_kanahttp://id.wikipedia.org/wiki/Zaman_Meijihttp://id.wikipedia.org/w/index.php?title=John_Batchelor&action=edit&redlink=1http://id.wikipedia.org/w/index.php?title=Ky?suke_Kindaichi&action=edit&redlink=1http://id.wikipedia.org/w/index.php?title=Ky?suke_Kindaichi&action=edit&redlink=1http://id.wikipedia.org/w/index.php?title=Shigeru_Kayano&action=edit&redlink=1http://id.wikipedia.org/wiki/Bahasa_resmihttp://id.wikipedia.org/w/index.php?title=Bahasa_terancam_punah&action=edit&redlink=1http://id.wikipedia.org/wiki/1996http://id.wikipedia.org/wiki/Kepulauan_Kurilhttp://id.wikipedia.org/wiki/Sakhalinhttp://id.wikipedia.org/wiki/UNESCO


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Ainu Asso#iation (okkaido dan Ainu Utari Renrakukai, organisasi payung untuk masyarakat

Ainu yang menetap di 7okyo dan sekitarnya, beren#ana melun#urkan organisasi baru di 7oky

o akhir bulan ini.

Ainu Asso#iation (okkaido menyatakan organisasi baru ini ditujukan untuk menjadi tempat

berbagi in)ormasi diantara berbagai organisasi yang didirikan oleh suku Ainu, mengkonsolida

sikan opini mereka dan membangun konsensus diantara sesama "uku Ainu.

"aat ini, jumlah populasi "uku Ainu diperkirakan !+, orang, mereka hidup sejak

berabad-abad yang lalu di bagian utara ulau (okkaido dan 5epulauan 5uril serta "akhalin d

an mempunyai bahasa dan budaya yang berbeda dari 5ebudayaan Jepang. 6amun sejak akhir

Masa &do %3;-3


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Budaya Ainu berasal dari sekitar ! M dan para ahli berpendapat budaya ainu ber

asal dari penggabunganbudaya @khotskdan "atsumon.Mata pen#aharian mereka berpusat p

ada pertanian, berburu, dan menangkap ikan. Beruang ditangkap dengan #ara menjebaknya di

dalam lubang. Dalam perburuan ini beruang yang terjebak lalu ditembak atau dipanah. ada s

uatu ketika ada pula beruang yang terjebak tidak hanya satu ekor saja namun juga terjebak be

rsama-sama, induk dan anak. ada situasi seperti ini yang ditembak atau yang dibunuh hanyal

ah induknya, sedangkan anaknya dipelihara dan kemudian hari setelah berumur sekitar dua ta

hun anak beruang ini akan diantar ke kahyangangan melalui upa#ara iomante.

2.2. !stem Rel!g!

5eper#ayaan bangsa Ainu tidak ter#antum se#ara detail dalam literatur-literatur resm

i,hanya dari lisan terungkap bagaimana mereka menjalankan kehidupan religi. Bangsa Ainu

menganut keper#ayaan shamanisme. Mereka memper#ayai bahwa bumi para manusia ini men

gambang dan berbeda dengan tanah para dewa. karena tidak ada $mam khusus dalam menjala

nkan kehidupan religi, maka kepala desalah yang memimpin upa#ara keagamaan apapun. Me

reka tidak mengenal sejenis kuil untuk upa#ara dan beribadah, tetapi tetap memper#ayai kons

ep surga dan neraka, konsep dewa serta keabadian kehidupan roh mereka setelah kematian. m

ereka berdoa sebelum makan sebagai bentuk rasa syukur, berdoa kepada dewa api ketika saki

t.

6amun ada warisan yang kaya dari kisah-kisah lisan , yang disebut yukar. "uku Ainu per#aya bahwa bumi mengambang, dan bahwa 1Ainu Mosir2, atau tanah dari manusia %seba

gai lawan dari 15amui Mosir2, tanah para dewa', terletak dipunggung ikan yang gerakannya

bisa menyebabkan gempa bumi.

"uku Ainu juga per#aya bahwa segala sesuatu di alam mempunyai 15amui2 %roh atau dewa'

di dalam. 5arena tidak memiliki imam khusus atau kuil untuk upa#ara, maka kepala desalah

yang melakukan upa#ara keagamaan apa pun yang diperlukan.

@rang-orang Ainu selalu berdoa sebelum makan, dan berdoa kepada dewa api saat mereka jat

uh sakit. Mereka per#aya roh mereka abadi, juga memper#ayai konsep surga dan neraka. 5arena mereka per#aya konse surga dan neraka berada jauh di kedalaman bumi maka bagi merek

a, neraka berada di bawah gunug berapi.

Makhluk hidup yang menjaga mereka adalah para dewa yang sedang menyamar, ruh

yang mengunjungi dunia )ana. 5amui juga mun#ul sebagai benda mati= pisau berburu dan ru

mah bambu. Untuk mengembalikan kamui ke dunia ruh, suku Ainu menyelenggarakan beber

apa ritual dengan menyediakan persembahan berupa makanan dan doa. Upa#ara utama merek

a berupa penghormatan terhadap beruangsang penyedia makanan, bulu, dan tulang untuk p

erkakas. Mereka menyebut Asahi Dake sebagai unung 6utap-kamui-shir yang berarti 1gunu

ng dewa yang mengandung wilayah bagian dalam dari belokan sungai.2
http://id.wikipedia.org/w/index.php?title=Budaya_Okhotsk&action=edit&redlink=1http://id.wikipedia.org/w/index.php?title=Budaya_Satsumon&action=edit&redlink=1http://id.wikipedia.org/w/index.php?title=Budaya_Satsumon&action=edit&redlink=1http://id.wikipedia.org/w/index.php?title=Budaya_Okhotsk&action=edit&redlink=1http://id.wikipedia.org/w/index.php?title=Budaya_Satsumon&action=edit&redlink=1


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"alah satu #ontoh upa#ara yang dilakukan suku ainu adalah $omante. $omante ini ini

adalah suatu upa#ara yang pelaksaanaannya dengan #ara membunuh seekor beruang. Dalam

masyarakat Ainu beruang merupakan salah satu dewa. Dewa yang datang ke dunia dari kahya

ngan dengan #ara menjelma menjadi beruang dan merupakan dewa makanan. . Dengan upa#a

ra penyembelihan beruang seperti ini maka rohnyalah yang dikirim menuju dunia para dewa.

"ehingga upa#ara ini sebetulnya merupakan upa#ara mengantar kembalinya roh dewa beruan

g kepada pangkuan sanak keluarganya di kahyangan.

"e#ara garis besar upa#ara ini dibagi menjadi dua, yaitu upa#ara yang dilaksanakan #

ara menyembelih beruang yang dipiara sejak ke#il atau piaraan dan penyembelihan beruang y

ang diambil langsung dari hutan.$stilah lain upa#ara penyembelihan beruang yang diburunya

di hutan ini dinamakan kamuyhopnire %mengantar dewa ke kahyangan'. "ehingga dalam mas

yarakat Ainu perburuan yang bertujuan untuk mengantar roh beruang menuju kahyangan ini tidak dikenal dengan istilah Cberburu, tetapi yang dikenal adalah menjemput para dewa untuk

diantar ke dunia dewata.

2.2./&esen!an

"uku Ainu mempunya kesenian sendiri. "eperti musik tradisional dan lagu yang bera

sal dari suku Ainu itu sendiri. "eperti = Musik Ainu membawa resonansi rohani di hampir se

mua bentuknya, dan memainkan peran penting baik dalam sejarah budaya dan budaya masyar

akat Ainu sendiri. (ampir setiap jenis lagu Ainu dianggap su#i, bahkan alat musik dikatakanmemiliki jiwa %@hnuki-7ierney +;'.

Musik tradisional Ainu dapat dibagi menjadi dua kelompok utama yaitu lagu sehari-hari dan l

agu-lagu epik. "etiap hari lagu-lagu dalam tradisi Ainu dinyanyikan dalam banyak situasi dan

se#ara dadakan. Mereka sering disertai oleh dua instrumen musik Ainu paling umum yaitu to

nkori, sebuah sitar dipetik, dan mukkuri yaitu ke#api orang 0ahudi yang dimainkan oleh pere

mpuan.

?agu-lagunya pendek, #ukup sederhana, dan berpusat pada aktiEitas seperti permain

an atau bekerja. 7indakan bernyanyi itu sendiri digunakan sebagai permainan dalam beberapahal, seperti Rekuhkara %Menyanyikan Ainu dengan tenggorokan' kompetisi antara perempuan

. Musik Ainu telah menjadi penting sepanjang tahun dimana keduanya men#erminkan dan me

mbangun identitas budaya Ainu. Musik Ainu, se#ara historis telah mewakili keadaan masyara

kat Ainu. 7ekanan pada musik Ainu, sepanjang sejarah mereka sebagai orang-orang di bawa

h kekuasaan mayoritas yang dominan, telah datang sebagian besar dari pemerintah Jepang. e

merintah Jepang sengaja melarang bahasa Ainu, musik, dan tariannya %termasuk upa#ara beru

ang' pada tahun


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DA0TAR &EPUTA&AAN

http=FFaingkumaha.blogspot.#omF!F


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Suku Ainu (Suku Pribumi Jepang) yg dipinggirkan

Suku asli Jepang bagian utara yaitu suku Ainu, dalam beberapa hal punya kemiripan dengan suku

Dayak di Kalimantan, khususnya dalam corak pakaian dan gerakan tari-tarian dan nyanyiantradisionalnya. Banyak orang kerap salah paham antara suku Ainu dengan orang Jepang. Orang

kerap mengira bahwa suku Ainu adalah orang Jepang, demikian pula sebaliknya. Padahal suku Ainu

dengan orang Jepang adalah dua jenis etnis yang berbeda.

Dalam bahasa Ainu, Ainu berarti manusia. Suku Ainu adalah orang-orang dengan latar belakang

budaya dan ras yang berbeda dengan etnis Jepang. Mereka telah menghuni Hokkaido, Tohoku utara,

Kepulauan Kurile dan Sakhalin. Saat ini ada lebih dari 150 ribu jiwa suku Ainu, dengan sebagian kecil

populasinya berada di Hokkaido. Angka inipun tidak tepat betul, karena banyak orang

menyembunyikan identitas suku Ainu mereka demi menghindari rasisme. Tampilan fisik suku Ainu

pada umumnya lebih pendek dari orang Jepang. Tubuh mereka kuat, proporsional, dengan mata

coklat gelap, tulang pipi tinggi, hidung pendek dan wajah lebar, rambut lebat dan berombak.

Karena para pria suku Ainu tak mencukur kumis sampai umur tertentu, maka wajah mereka pun lebat

dengan jenggot dan kumis. Sementara rambut pria dan wanita suku Ainu sama-sama dipotong

sebahu. Bedanya, para wanita suku Ainu kerap menato mulut, lengan, dan dahi mereka. Pakaian

tradisional suku Ainu adalah jubah pintal dari kulit pohon elm. Jubah dengan panjang hampir

mencapai mata kaki ini juga berlengan panjang dan diikat dengan korset dari bahan sama. Pada

musim dingin, mereka mengenakan kulit binatang, berupa legging dari kulit rusa atau sepatu bot dari

kulit anjing atau salmon.


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SUKU AINUSuku Ainu

Dalam bahasa Ainu atau Etnonim mereka yang paling terkenal berasal dari kata aynu, yang berarti "manusia"

(dibedakan dengan kamuy, makhluk ilahi) dalam dialek Hokkaid dari bahasa Ainu; Emishi, Ezoatau ezo(

' adalah istilah-istilah bahasa !epang,yang diyakini berasal dari bentuk leluhur kata Ainu Sakhalin modern

eni# atau en$u, yang $uga berarti "manusia"% &stilah 'tari (artinya "kamerad" dalam bahasa Ainu) kini lebih

disukai oleh se$umlah anggota kelompok minoritas ini%

Suku Ainu adalah orangorang dengan latar belakang budaya dan ras yang berbeda dengan etnis !epang% ereka

telah menghuni Hokkaido, *ohoku utara, kepulauan +urile dan Sakhalin%

Saat ini lebih dari -. ribu $i#a suku Ainu, dengan sebagian keil populasinya berada di Hokkaido% Angka

inipun tidak tepat betul, karena banyak orang yang menyembunyikan suku Ainu mereka demi menyembunyikan

rasisme% Seringkali orang Ainu yang masih hidup pun tidak menyadari garis keturunan mereka, karena orang tua

dan kakeknenek mereka merahasiakannya untuk melindungi anakanak mereka dari masalah sosial%

Sejarah Singkat Suku Ainu

Salah satu teori mengatakan, suku Ainu adalah keturunan migran ongoloid yang memasuki pulau !epang

sebelum masa !omon% ereka mungkin mengungsi dan berasimilasi, ketika etnis !epang mulai memperluas

#ilayah mereka% /enelitian D0A mutakhir mengatakan bah#a mereka adalah keturunan dari suku !omon kuno

di !epang% "Suku Ainu yang tinggal di tempat ini seratus ribu tahun sebelum Anakanak atahari datang"

dikisahkan dalam salah satu dari ukar 'popo (legenda Ainu) mereka%

1udaya Ainu berasal dari sekitar 2.. dan penelitian mutakhir berpendapat bah#a hal ini berasal dalam

penggabunganbudaya 3khotsk dan Satsumon% Dahulunya, suku Ainu adalah petarung yang tangguh% 0amun,

kala !epang mulai memperluas #ilayah ke arah utara dan mengambil alih tanah mereka, suku Ainu kerap

menyerah tanpa perla#anan% /ada tahun 4-5, 667, dan 587 memang sempat ter$adi perang, namun selalu

berakhir dengan pihak selalu suku Ainu yang kalah%

+ebi$iakan !epang untuk mere9ormasi suku Ainu pun meluas pada periode ei$i (86272)% +ala itu suku

Ainu memperoleh status sebagi :mantan penduduk asli% *ak hanya itu, !epang $uga melarang bahasa Ainu,

membatasi lahan suku Ainu, serta mempeker$akan se$umlah orang dari suku Ainu sebagai budak industri

perikanan !epang%
http://id.wikipedia.org/w/index.php?title=Etnonim&action=edit&redlink=1http://id.wikipedia.org/w/index.php?title=Etnonim&action=edit&redlink=1http://id.wikipedia.org/w/index.php?title=Etnonim&action=edit&redlink=1http://id.wikipedia.org/wiki/Bahasa_Ainuhttp://id.wikipedia.org/wiki/Bahasa_Ainuhttp://id.wikipedia.org/w/index.php?title=Emishi&action=edit&redlink=1http://id.wikipedia.org/w/index.php?title=Emishi&action=edit&redlink=1http://id.wikipedia.org/w/index.php?title=Emishi&action=edit&redlink=1http://id.wikipedia.org/w/index.php?title=Ezo&action=edit&redlink=1http://id.wikipedia.org/w/index.php?title=Ezo&action=edit&redlink=1http://id.wikipedia.org/w/index.php?title=Yezo&action=edit&redlink=1http://id.wikipedia.org/wiki/Bahasa_Jepanghttp://id.wikipedia.org/wiki/Bahasa_Jepanghttp://id.wikipedia.org/w/index.php?title=Budaya_Okhotsk&action=edit&redlink=1http://id.wikipedia.org/w/index.php?title=Budaya_Satsumon&action=edit&redlink=1http://id.wikipedia.org/w/index.php?title=Etnonim&action=edit&redlink=1http://id.wikipedia.org/wiki/Bahasa_Ainuhttp://id.wikipedia.org/w/index.php?title=Emishi&action=edit&redlink=1http://id.wikipedia.org/w/index.php?title=Ezo&action=edit&redlink=1http://id.wikipedia.org/w/index.php?title=Yezo&action=edit&redlink=1http://id.wikipedia.org/wiki/Bahasa_Jepanghttp://id.wikipedia.org/w/index.php?title=Budaya_Okhotsk&action=edit&redlink=1http://id.wikipedia.org/w/index.php?title=Budaya_Satsumon&action=edit&redlink=1


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1aru pada tahun 775, sebuah undangundang mengenai penyediaan dana untuk penilitian dan kebudayaan suku

Ainu disahkan% Dan suku Ainu pun bisa berna9as lega%

Tampilan Fisik Suku Ainu

*ampilan 9isik suku ainu umumnya lebih pendek dari orang !epang% *ubuh mereka kuat, proporsional, dengan

mata oklat gelap, tulang pipi tinggi, hidung pendek dan #a$ah lebar, rambut lebat dan berombak%

+arena pria suku Ainu tidak menukur kumis sampai #aktu tertentu, maka #a$ah mereka pun lebat dengan

$enggot dan kumis% Sementara rambut pria dan #anita suku Ainu samasama dipotong sebahu% 1edanya, para

#anita suku Ainu kerap menato mulut, lengan, dan dahi mereka%


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Kehidupan Suku Ainu

@umah suku Ainu terbuat dari buluh $erami% Dengan luas menapai lebih dari 2. kaki, rumah suku ainu tidak

bersekat, dan memiliki perapian di tengah% Ada erobong asap berupa lubang di sudut atap, ada satu $endela di

sisi timur dan ada dua pintu%

@umah itu hanya punya sedikit mebel% Alihalih menggunakan kursi atau me$a, mereka duduk di lantai

beralaskan dua lapis tikar% Saat tidur, mereka menggantung tikar pada dua tiang%

Suku ainu tidak pernah makan daging atau ikan mentah% eski berburu daging beruang, rubah, serigala,

musang, sapi, kuda, ikan, dan unggas, mereka selalu merebus atau memanggangnta dengan sayur, akar dan

rempahrempah sayuran, rempahrempah dan akar% Saat makan, para pria menggunakan sumpit, dan #anita

menggunakan sendok kayu%

3rang Ainu membagi tanah mereka men$adi lahanlahan akupan desa atau i#or, tempat mereka memaning

ikan salem, berburu beruang, dan mengumpulkan kayu dan buah buni% akhluk hidup yang men$aga mereka

adalah para de#a yang sedang menyamar, ruh yang mengun$ungi dunia 9ana% +amuy $uga munul sebagaibenda matiB pisau berburu dan rumah bambu% 'ntuk mengembalikan kamuy ke dunia ruh, suku Ainu

menyelenggarakan beberapa ritual dengan menyediakan persembahan berupa makanan dan doa% 'paara utama

mereka berupa penghormatan terhadap beruangCsang penyedia makanan, bulu, dan tulang untuk perkakas%

ereka menyebut Asahi Dake sebagai unung 0utapkamuishir yang berarti :gunung de#a yang mengandung

#ilayah bagian dalam dari belokan sungai%

Kepercayaan Suku Ainu

*idak ada literatur rini tentang suku Ainu, namun ada #arisan yang kaya dari kisahkisah lisan , yang disebut

yukar% Suku Ainu peraya bah#a bumi mengambang, dan bah#a :Ainu osir, atau tanah dari manusia

(sebagai la#an dari :+amui osir , tanah para de#a), terletak dipunggung ikan yang gerakannya bisa

menyebabkan gempa bumi%

Suku Ainu $uga peraya bah#a segala sesuatu di alam mempunyai :+amui (roh atau de#a) di dalam% +arena

tidak memiliki imam khusus atau kuil untuk upaara, maka kepala desalah yang melakukan upaara keagamaan

apa pun yang diperlukan%

3rangorang Ainu selalu berdoa sebelum makan, dan berdoa kepada de#a api saat mereka $atuh sakit% ereka

peraya roh mereka abadi, $uga memperayai konsep surga dan neraka% +arena mereka peraya konse surga dan

neraka berada $auh di kedalaman bumi maka bagi mereka, neraka berada di ba#ah gunug berapi%

Salah satu ontoh upaara yang dilakukan suku ainu adalah &omante (iyomante)% &omante ini ini adalah suatu


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upaara yang pelaksaanaannya dengan ara membunuh seekor beruang% Dalam masyarakat Ainu beruang

merupakan salah satu de#a% De#a yang datang ke dunia dari kahyangan dengan ara men$elma men$adi

beruang dan merupakan de#a makanan% % Dengan upaara penyembelihan beruang seperti ini maka rohnyalah

yang dikirim menu$u dunia para de#a% Sehingga upaara ini sebetulnya merupakan upaara mengantar

kembalinya roh de#a beruang kepada pangkuan sanak keluarganya di kahyangan%

Seara garis besar upaara ini dibagi men$adi dua, yaitu upaara yang dilaksanakan ara menyembelih beruang

yang dipiara se$ak keil atu piaraan dan penyembelihan beruang yang diambil langsung dari hutan%

&stilah lain upaara penyembelihan beruang yang diburunya di hutan ini dinamakan kamuyhopnire (mengantar

de#a ke kahyangan)% Sehingga dalam masyarakat Ainu perburuan yang bertu$uan untuk mengantar roh beruang

menu$u kahyangan ini tidak dikenal dengan istilah berburuF, tetapi yang dikenal adalah men$emput para de#a

untuk diantar ke dunia de#ata%

1eruang ditangkap dengan ara men$ebaknya di dalam lubang% Dalam perburuan ini beruang yang ter$ebak lalu

ditembak atau dipanah% /ada suatu ketika ada pula beruang yang ter$ebak tidak hanya satu ekor sa$a namun $uga

ter$ebak bersamasama, induk dan anak% /ada situasi seperti ini yang ditembak atau yang dibunuh hanyalah

induknya, sedangkan anaknya dipelihara dan kemudian hari setelah berumur sekitar dua tahun anak beruang ini

akan diantar ke kahyangangan melalui upaara iomante%

5. Kesenian Suku Ainu

Suku ainu tidak mempunyai kesenian yang terlalu diton$olkan, karena mereka lebih banyak menutup diri dan

tidak menon$olkan kesukuannya% 0amun, dalam se$arah musik !epang, terdapat $enis musik tradisional Ainu%

usik Ainu mengau pada tradisi musik dari orangorang Ainu !epang utara%enre yang tertua termasuk yukar, (mimikri), yang merupakan bentuk puisi epik, dan upopo%

usik Ainu memba#a resonansi rohani di hampir semua bentuknya, dan memainkan peran penting baik dalam

se$arah budaya dan renaisans budaya masyarakat Ainu sendiri% Hampir setiap $enis lagu Ainu dianggap sui,

bahkan alat musik dikatakan memiliki $i#a (3hnuki*ierney -?)% usik tradisional Ainu dapat dibagi men$adi

dua kelompok utama yaitu lagu seharihari dan lagulagu epik% Setiap hari lagulagu dalam tradisi Ainu

dinyanyikan dalam banyak situasi dan seara dadakan% ereka sering disertai oleh dua instrumen musik Ainu

paling umumB tonkori, sebuah sitar dipetik, dan mukkuri yaitu keapi orang ahudi yang dimainkan oleh

perempuan%

6. Bahasa Suku Ainu


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1ahasa Ainu (AinuB , aynu itak> bahasa !epangBainu-go> aksara SirilikB GIJ KLMN)

adalah salah satu bahasa dari rumpun bahasa Ainu yang dituturkan oleh suku Ainu% Dalam bahasa Ainu, ainu

atau aynu ( ' berarti orang atau manusia.

enutur bahasa ini adalah suku Ainu yang tinggal di Hokkaido, !epang, serta Sakhalin dan +epulauan

+urildi @ussia% 1ahasa Ainu tidak memiliki hubungan dengan bahasa !epang selain dari se$umlah kosakata

yang dipin$am dari bahasa !epang%

/opulasi suku Ainu yang sangat sedikit menyebabkan bahasa Ainu dimasukkan ke dalam salah satu bahasa

teranam punah% enurut perkiraan tahun 776, hanya ada - orang penutur 9asih bahasa Ainu dari sekitar

-%... orang suku Ainu% enurut perkiraan yang lain, penutur asli bahasa Ainu yang terakhir di +epulauan

+urilsudah meninggal dunia% Di Sakhalin, penutur asli bahasa Ainu diperkirakan sudah punah% 3rang yang

dapat berbiara bahasa Ainu di Hokkaido hanya ada kurang dari . orang, dan mereka pun ratarata sudah

berusia di atas 8. tahun% '0ES>3pada tahun 2..7 memasukkan bahasa Ainu sebagai bahasa dalam keadaan

kritis (ritially endangered)%

1ahasa ini dulunya dia$arkan seara turun temurun melalui tradisi lisan dan tidak memiliki bahasa tulisan%

1ahasa Ainu pertama kali ditulis pada abad ke6 oleh orang Eropadengan memakai huru9


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The Ainu are an indigenous ethnic group of people who live in Hokkaido in Japan today as well as in Russia

(the Kuril Islands and Sakhalin) In the !"th #entury$ Japanese people called the northern island of

Hokkaido %&'ochi which eans %*and of the Ainu The ter Ainu generally referred to the fair+skinned$

long+haired hunter+gatherer+fishering people with aniistic ,eliefs who had lived there for hundreds of

years

-ro the !.th century$ waves of Japanese settlers ,egan crowding out Ainu counities on Honshu island

and pushing the northwards The settlers also ,rought infectious diseases that caused Ainu populations

to fall Ainu land was redistri,uted to Japanese farers

Map showing location of Ainu populations

In !/""$ the Japanese governent passed an act which la,elled the Ainu %forer A,origines$ ostensi,ly

declaring that the Ainu had ,een integrated into the Japanese population 0 the act$ together with the

various assiilation policies had the drastic effect of eroding Ainu identity and traditions The 1ei2i

governent3s !/"" assiilation policies resulted in the ,an of the Ainu language and Ainu children ,eing

given Japanese naes and put into Japanese schools As a result of these policies$ any Ainu people

suffered discriination and ,ecae ashaed of their language and culture The act continued for a

hundred years

The !/"" act was finally officially reversed on June 4th$ 566/$ when the Japanese governent passed a

resolution adopt a resolution that$ for the first tie$ forally recognised the Ainu as %an indigenous people

who have their own language$ religion and culture

Today only small numbers of Ainu remain, and they constitute one of Japans most

marginalised groups. The Ainu are thought to number around 25,000 o!cial sources" while

uno!cially, they are belie#ed to number around 200,000 or more since many Ainu still do not

disclose their roots out of fear of discrimination.


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Origins: Where did the Ainu come from?

$istorically, they spo%e the Ainu language and ha#e traditionally been considered the

descendents of the Jomon or post&Jomon people of Japan. 'n their (u%ar )popo Ainu *egends"

is told, +The Ainu li#ed in this place a hundred thousand years before the hildren of the -un

came.

/roundbrea%ing genetic mapping studies by a#alli&-fora ha#e shown a sharp gradient in

gene fre1uencies centered in the area around the -ea of Japan, suggesting that the area was

a center of epansion for the ancestral Jomon&Ainu populations thought to ha#e occurred

during the Jomon period although the studies cannot 3 clear dates". This epansion of

populations is thought to be the third most important genetic mo#ement in 4urasia after the

+/reat epansion from the African continent, to Arabia and adacent parts of the Middle 4ast,

as well as to the northern regions of 4urasia, particularly -iberia from regions to the south".

According to genetic tests, the Ainu people belong mainly to (&67A haplogroupD2a

haplogroup that is found uni1uely in and fre1uently throughout Japan including 8%inawa with

itsclosest relations being Tibetans and Andaman Islanders in the Indian Ocean". 8n

the paternal side, the #ast maority 9:.5;" of the Ainu were, according to a 200< study to be

of Asian&speci3c (A=> lineages (&haplogroups 6&M55? and 6&M@25", that were only

distributed in the Japanese Archipelago. The Ainu ehibited no other (&haplogroups i.e. none

of the common 4ast Asian &M9, 8&M@:5?, and 8&M@22? haplogroups" and shared no other (&

67A in common in mainland Japanese and 8%inawans.

According toa study led by $ammer, one of the most useful and widely studied (&lin%ed polymorphisms is %nown as the +( Alu polymorphic (A=" element $ammer @

on the basis of e#idence from the presence of the (A= insertion in 7ortheast 'ndian tribes and

Andaman 'slanders with haplogroup 6 that suggests that some of the M@F9 chromosomes

ga#e rise to the (A= insertion and M@:< mutation in -outh Asia. 8thers such

as )nderhill and Gra#istand by an African origin for (A=>. The pre#alence of the (A=> allele
https://heritageofjapan.wordpress.com/just-what-was-so-amazing-about-jomon-japan/1-temp-from-africa-to-east-asia-the-tale-of-migration-and-origins-emerges-from-our-mitochondria-dna/origins-of-the-jomon-jomon-connections-with-the-continent-and-with-todays-japanese/who-are-the-ainu-people/ainu-populations-share-genetic-affinities-with-nivkhi-and-other-peoples-from-north-asia-including-sakhalin/dna-analyses-and-inferred-genetic-origins-of-the-ainu/http://www.ncbi.nlm.nih.gov/pmc/articles/PMC1801189/pdf/ajhg00030-0136.pdfhttp://www.ncbi.nlm.nih.gov/pmc/articles/PMC1715891/pdf/ajhg00008-0211.pdfhttp://www.human-evol.cam.ac.uk/Members/Lahr/pubs/AHG-65-01.pdfhttp://www.human-evol.cam.ac.uk/Members/Lahr/pubs/AHG-65-01.pdfhttp://www.scielo.cl/pdf/rchnat/v74n1/art18.pdfhttps://heritageofjapan.wordpress.com/just-what-was-so-amazing-about-jomon-japan/1-temp-from-africa-to-east-asia-the-tale-of-migration-and-origins-emerges-from-our-mitochondria-dna/origins-of-the-jomon-jomon-connections-with-the-continent-and-with-todays-japanese/who-are-the-ainu-people/ainu-populations-share-genetic-affinities-with-nivkhi-and-other-peoples-from-north-asia-including-sakhalin/dna-analyses-and-inferred-genetic-origins-of-the-ainu/http://www.ncbi.nlm.nih.gov/pmc/articles/PMC1801189/pdf/ajhg00030-0136.pdfhttp://www.ncbi.nlm.nih.gov/pmc/articles/PMC1715891/pdf/ajhg00008-0211.pdfhttp://www.human-evol.cam.ac.uk/Members/Lahr/pubs/AHG-65-01.pdfhttp://www.scielo.cl/pdf/rchnat/v74n1/art18.pdf


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in central Asian populations was alternati#ely suggested by some Altheide and $ammer

@:H Jin and -u 2000H Iarafet et al. 200@" to point to a genetic contribution to the east Asian

populations from the northwest, probably from central Asia.

'n Japan, the fre1uency of the (A= element ranges from BB; in -hiuo%a to 5F; in 8%inawa,

with an intermediate fre1uency of B; in Aomori. The fre1uency is signi3cantly higher in8%inawa than in -hiuo%a ishers eact test, = K .029


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The presence of the ! ha"logrou" is belie#ed to re$ect the genetic in$uence of the

nomadic Ni#%hs "eo"le of northern Sa%halin Island& 'ith 'hom the Ainu ha#e long(

standing cultural interactions.

/enetic testing showed a #aried picture of the maternal lines, with the presence of

mitochondrial DNA ) ha"logrou" * +2,-./0& ha"logrou" 1a +and 1a,0 +,3-/0&ha"logrou" D ) es"eciall4 D5& and ha"logrou" 6-

Mt67A haplogroup ( shows li%ely the genetic inNuence from the 7i#%hs, although it is also

present in the Tungusic peoples, Ioreans, Mongols including Ialmy%s and Guryats", Tai%s,

hinese and other entral Asians, -outh -iberian Tur%ic peoples e.g. Tu#ans, Todins, -oyots".

The presence of (@ lineages ( is restricted to 7ortheast Asians and Ainu" among the Ainu

also points to the migration route, from -iberian populations to the northernmost populations

of the Japanese islands 3tting well with the archaeological record" but poses separate e#ents

from the settlement by M:a and M:b peoples.

M: has been detected so far in hina, Oietnam, the Eest -iberian Mansi, Mongols and island

-outheast Asia, apart from from the Iorean peninsula and Japanese islands where the

subclades epanded. $aplogroup M:a has been found in -outheast Asia&Taiwan, but mainly

among Japanese and yu%yuans. $aplogroup M: is seen as characteristically distributed in

4ast Asia while M:a is regarded as its daughter group speci3c for pre&Jomon to Jomon"

Japanese populations while M:b2 is speci3c for Iorean populations". The 2002 study puts the

estimated settlement times for M:a, M:b and M:c at between F,000 and @9,000 years

P although it suggests that the M:a and M:b pioneer settlers may ha#e entered e#en earlier

Q B0,000 years at a time when the (ellow -ea had fallen dry and was more li%e a large la%e ,but that the populations became bottle&nec%ed toward the *ast /lacial Maimum */M".

Geyond the ancestral M:, it has been notedthat M: nested subclades are not shuRed

between the Ioreans and Japanese, so the M:a, M:b and M:c starli%e clades are thought to

represent the post */M resettlement process, with M:a in the area of the southern Japanese

-ea. This settlement e#ent would ha#e been contemporary with the spread of microblades,

e.g. of the -uyanggae&type and before the onset of the Jomon culture.

$aplogroup 6 has been found most fre7uentl4 among indigenous "o"ulations of

easternmost Siberia& but it is also common in the Altai(Sa4an region of southern

Siberia& and entral Asia. According to a2002 study , 6 and / stem from a common source

or node, but /@ is restricted to 7ortheast -iberia while /2a is highest among entral Asians

9.9;" and occurs at abo#e B; in Tibetans and Ainu.

$aplogroup 6 is found fre1uently throughout 4ast Asia, most fre1uently in 7ortheast Asia,

-iberia and entral Asia. -ee 6eren%o belowD

A 20@0 ussian 6eren%o studyclari3ed that 6< has an age of 2


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e8"anded before the 961& 'ith their oldest lineages being "resent in the eastern

Asia. 'n particular, most of the eastern Asian subclades of ha"logrou" D sho'

coalescence ages of bet'een ,3 and 52 %4a& thus suggesting that some of them

'ere alread4 "resent here before the 961.

elationshi" to other "o"ulationsEhile (&chromosome haplogroup mar%ers 62 and mt67A 6< and M:a and M:a@" indicate

that Ainu are related to other Japanese populations in the rest of Japan, the #arious mt67A

studies may indicate that Ainu men too% wi#es from a #ariety of locations throughout entral

Asia, -iberia and the ussian ar 4ast.

't has also been noted that the Ainu of today are not pure descendants of the Jomon, but

rather from the Jomon&(ayoi miture of the -atsumonS4mishi people. The 4mishi were Jomon

descendants with (ayoi assimilated cultural traits. 't is belie#ed from place names in Toho%u

that the 4mishi spo%e the Ainu language as well. As the (ayoi people pushed north, it isthought that the 4mishi people ad#anced on $o%%aido, infusing the Jomon culture in $o%%aido

with an agrarian society and with metal&using traits from the (ayoi culture. iting /ary

rawford, =aula 7ielsen writes in +8rigins of the Ainu =eople of 7orthern Japan that +the

-atsumon culture recently disco#ered in $o%%aido was descended from the Toho%u 4mishi of

northeastern $onshu who migrated to $o%%aido, bringing a fused culture of the Middle (ayoi,

along with the ancient physical traits of the Jomon.

8f note, is that although the Ainu of Japan ha#e traditionally considered descendents of the

Jomon or post&Jomon -atsumon people indicated by the 6 or 62 gene mar%er", they ha#e

been found to carry the (&chromosome 67A haplogroup B showing a paternal lineage from7orth Asia including -a%halin, while mitochondrial 67A gene mar%er (&haplogroup &M2@:?"

shows similar maternal inputs they are gene characteristics also shared by the 7i#%hi in

northern -a%halin, and Iorya%s in the Iamchat%a =eninsula. $ence, the Ainu can be said to be

related to the 7i#%hi and the Iorya%s. $owe#er, since the 7i#%hi do not carry haplogroup 6

which has a dominant presence in the Ainu, the migration is seen to ha#e occurred

unidirectionally, from the 7orth into $o%%aido. This appears to be con3rmed by the research

of the -aitou laboratory at the 7ational 'nstitute of /enetics, which concluded that the Ainu of

$o%%aido as well as ancient Jomon" showed the closest genetic a!nity to nati#e 8%inawans.

Gased on non&metric cranial traits studies, the Ainu people occupy an intermediate position

between Jomon and 7ortheast Asians the 8%hots%" on the one hand, and between and to a

lesser etent the recent $o%%aido Ainu.

The Ainu are also considered to occupy an intermediate position between Jomon and

7ortheast Asians on the one hand, and between Jomon and the 7ati#e Americans on the

other. Thus studies on the #ariations among the three Ainu series from -a%halin 'sland, the

northeast $o%%aido coast, and centralSsouth $o%%aido shown in the study, conclude that there

has been admiture between the ancestors of recent Ainu and northern groups such as the

8%hots% people in the post&Jomon periods.
http://www.pbs.org/wgbh/nova/hokkaido/ainu.htmlhttp://www.pbs.org/wgbh/nova/hokkaido/ainu.htmlhttp://paula-i-nielson.suite101.com/origins-of-the-ainu-people-of-northern-japan-a187402https://heritageofjapan.wordpress.com/just-what-was-so-amazing-about-jomon-japan/1-temp-from-africa-to-east-asia-the-tale-of-migration-and-origins-emerges-from-our-mitochondria-dna/origins-of-the-jomon-jomon-connections-with-the-continent-and-with-todays-japanese/who-are-the-ainu-people/new-research-establishes-that-native-okinawans-and-hokkaidos-ainu-share-genetic-characteristics-that-pre-date-yayoi-arrivals/https://heritageofjapan.wordpress.com/just-what-was-so-amazing-about-jomon-japan/1-temp-from-africa-to-east-asia-the-tale-of-migration-and-origins-emerges-from-our-mitochondria-dna/origins-of-the-jomon-jomon-connections-with-the-continent-and-with-todays-japanese/who-are-the-ainu-people/new-research-establishes-that-native-okinawans-and-hokkaidos-ainu-share-genetic-characteristics-that-pre-date-yayoi-arrivals/http://www.pbs.org/wgbh/nova/hokkaido/ainu.htmlhttp://www.pbs.org/wgbh/nova/hokkaido/ainu.htmlhttp://paula-i-nielson.suite101.com/origins-of-the-ainu-people-of-northern-japan-a187402https://heritageofjapan.wordpress.com/just-what-was-so-amazing-about-jomon-japan/1-temp-from-africa-to-east-asia-the-tale-of-migration-and-origins-emerges-from-our-mitochondria-dna/origins-of-the-jomon-jomon-connections-with-the-continent-and-with-todays-japanese/who-are-the-ainu-people/new-research-establishes-that-native-okinawans-and-hokkaidos-ainu-share-genetic-characteristics-that-pre-date-yayoi-arrivals/https://heritageofjapan.wordpress.com/just-what-was-so-amazing-about-jomon-japan/1-temp-from-africa-to-east-asia-the-tale-of-migration-and-origins-emerges-from-our-mitochondria-dna/origins-of-the-jomon-jomon-connections-with-the-continent-and-with-todays-japanese/who-are-the-ainu-people/new-research-establishes-that-native-okinawans-and-hokkaidos-ainu-share-genetic-characteristics-that-pre-date-yayoi-arrivals/


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Goth genetic and cranial measurement studies support the recent consensus #iew that the

Ainu originated in the merger of the -atsumon and 8%hots% cultures around @200 4.

urrent molecular genetic e#idence suggest that the initial founders of the Americas emerged

from an ancestral population of less than 5,000 indi#iduals that e#ol#ed in isolation, li%ely in

Geringia, from where they dispersed south after approimately @: %ya. ecent 3ndings aboutthe peopling of northern Asia reconstructed by archaeologists suggest that modern humans

haplogroups and 6" colonied the southern part of -iberia around


21/132

for the Ainu as descendants of some )pper =aleolithic populations of 4ast Asia, from whom

some 7ati#e Americans may ha#e descended

The Ainu are thought to be connected to ancestry that might be in common with those of

7ati#e Americans L one connection lies in the detection of the common presence

of $aplogroup Vin both populations. $aplogroup V is traceable to ancient remains ofAltaians in the /obi desert, as well as to the Altai populations today, but ultimately tothe

6rue, Gas1ue, and other 4uropean populations of the aucasus. Although it is not at the

moment, %nown how the $aplogroup V arri#ed in the Ainu ancestral lines, nor to 7ati#e

American populations in ancient times, a @9 studyconcluded that 7ati#e American

founders may ha#e had aucasian ancestry. or more on this see 67A analyses and inferred

genetic origins of the Ainu.

8n the other hand, a study on the $*A gene alleles and haplotypes" fre1uencieson 7orth,

Meso, -outh American Ameri'ndians showed that Amer'ndians ha#e little relatedness with

Asians, according to genealogy studies ecept that 7orth&Americans only share one haplotypeA?2


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@. 'n northern Japan, on the island of $o%%aido and a part of the ussian -a%halin 'sland,

li#es a mysterious ethnic group, called Ainu, whose origins represents a mystery. They are

#ery distinct from the Japanese people and, before the Tungus in#asion coming from

mainland Asia Iorea and northern hina", the whole archipelago was inhabited by Ainu.

Ainu are shorter than the Japanese people, with lighter s%in, robust body and short limbs.

)nli%e typical Mongoloids, their hair is wa#y and the body hair is abundantH men wear

large beards and mustaches, considered a sign of beauty, to the point that married

women tattoo their lower face to mimic a beard. Ainu ha#e not such pronounced almond&

shaped eyes and lac% the Mongoloid fold of the eyeH the nose is large and straight. All

these point to their origin in =olynesia or southeastern Asia.

2. 8ne of the strangest Ainu habit is the cult of the bear. Gears are considered powerful

spirits which can act on the bene3t of the people. Ehen Ainu manage to capture a bear

cub, a woman is charged to ta%e care of it as if a childD the little bear li#es and growsamongst the people of the #illage, getting accustomed to them. Ehen it is 2&B years old,

the bear is sacri3ced. The men drin% its blood to get its power, and then they cut the head

oC and then Ny the s%in of the bear. *ater, during family ceremonies, the bear s%in

occupies a prominent place, and food and drin% is oCered to it li%e to an honored guest.

The bear was considered by the Ainu the mythological hero that taught them to 3sh, hunt,

wea#e and so on.

B. Ainu li#ed in rectangular huts with walls and roof made of bundles of reed and rush.

Ainu li#e in a clime where snowed winter can last F&: months annually, and the summer is

etremely rainyH the heat source is the 3re burning in a ca#ity dug into the ground. As

these huts lac% chimneys, the smo%e 3lled the room and was released ust through a smallhole made on the roof. 8#er the 3re, there was a %ind of grill on which meat and 3sh were

put for drying on time. 7et to the door, the water buc%et and the home tools were

located.

The family slept o#er platforms made of wood co#ered with rush mats, and as they did not

ha#e bed linen, they slept dressed. As the house had ust two windows, and one of them

was sacred and ne#er opened, the scents of the dry meat and 3sh and that of the human

bodies mied with the smo%e and made those huts not #ery attracti#e.


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#illage. Ainu women adorned their hands, forehead, arms and mouth outline with blue

tattoos as said, for mimic%ing mustaches".

Eomen wor%ed the 3elds, gathered wood, coo%ed, span, wo#e, made clothes, cared and

educated the %ids. hildren were treated se#erely and e#en if crying, nobody ga#e then

the least attention. 'nside the houses, they were put into a wooden cradle hung on abeam. 8utside, they were transported in a type of bag which the mother or a maor sister

hung at the bac%, using a fabric strip passing o#er the head.

The Ainu women wea#e mats, bags, nets and a type of fabric using elm bar%. The bar% is

soa%ed and left until softening and large, thin threads can be remo#ed. The women wind

them in balls, later wo#en in coarse looms. This yellowish fabric is dyed with bright colors

and from it women ma%e large tunics with wide slee#es, adorned with beautiful

embroidery motifs. The tunics are secured at the waist with leather girdles and brass

appli1uXs. 6uring the winter, o#er this tunic, a type of slee#eless ac%et made of animal

s%ins is worn. 'n the past, both women and men wore leather trousers, but now they usecotton pants. Gar% leggings and leather moccasins completed the Ainu getup. or wal%ing

o#er the snow, they used s%is and snowshoes.

F. The most important person in the Ainu #illage was the shaman, the person treating with

the spirits. The shaman had, in his ser#ice, other animal spirits, which, at his will, helped

him in his spells, and with whose help the shaman disco#ered the causes of the

malfunctions of the #illagers and too% remedy against them. $is main function was to cure

the diseases.

Ehen as%ed for help, the shaman wait for the sunsetH in that moment, he approached the

ill person, played a bass drum to call the e#il spirits that produced the ailment, agitatedhis wand, with sound yells in#o%ed the spirits of the animals that help him, danced in an

uncontrolled way and, in the end, he fell in tranceH at his WreturnW, before the amaed eyes

of the assistance, he etracted, out of the body of the patient using a s%illed tric%", the

cause of the diseaseD a stic%, a stone, a small toad or an insect. 8nce this operation was

eecuted, the healing was immediate. $owe#er, if the patient died fact that often

occurred", this was due to the subse1uent inter#ention of an e#il spirit.

:. Ehen an Ainu dies, his family ignite a large bon3re inside his hut and sends

messengers for informing his friends and remote relati#es. Ehen they ha#e arri#ed, the

burial is done. The corpse is eposed with its best clothes, but torn and cut in #ariousplacesH at its side, his goods are disposed, all crumbled or bro%en. -acri3ces and libations

are oCered to the spirits, so that they will welcome the spirit of the deadH the family

celebrate a great funerary ban1uet and, net day, the body wrapped in a mat is buried.

The tomb is mar%ed by a small mound and a wood and bamboo post crowned with a %ind

of an arrow, if the dead was a man, and with a rounded point, if the dead was a woman.

8f which post, a frayed strip hangs. The strip was pre#iously used by the defunct to hold

hisSher hair.

9. The base of the Ainu economy was represented by 3shing, both in the sea and

freshwater. 8n the beaches, they collected crabs, lobsters, scallops, mussels, oysters and

e#en turtles. 6uring the winter, 3shing was made through holes in the froen ri#ers.

6uring the summer, 3shing was made using nets, rods, hoo%s and harpoons, especially in


24/132

the case of the salmons which ascended the ri#ers in large number for spawning. 8ne

3sherman thrust the 3sh with the harpoon, and another 3nished it up at the ban% of the

ri#er, with a mace. The harpoonWs detachable tip was anointed with poison.

Ainu used monoylon made of one trun%" canoes, 9 m 2F ft" long and 0.5 m @.5 ft" wide.

The most peculiar Ainu 3shing was with dogs. A great number of dogs were trained forthisH they brought the captured 3sh to the shore. )sually, the Ainu employed two dog

teams made of 20&B0 indi#iduals. At a signal, the dogs, found at a 200 m FF0 ft" distance

one from the other, swam in columns into the sea and, at another signal, the two groups

approached each other, heading the shore. The 3sh caught in the middle were headed to

the shore, frightened with the noise made by the dogs. 'n shallow waters, the dogs

captured them easily with their mouth. The dogs were recompensed with 3sh heads.

Ainu used to hunt seals, walruses and whales. They always coo%ed their food on embers.

Traditional food consisted of chestnuts mied with 3sh eggs. 6ishes were made of tree

bar% and food was %ept in wooden recipients.

or hunting, men use bow and en#enomed arrows and a type of crossbow similar to the

Medie#al one used in 4urope. The arrows are en#enomed using a special substance %ept

in a bamboo 1ui#er worn o#er the shoulder. These weapons and dogs are used for hunting

deer and bears. Traps are used for catching birds and hares. Traps using #enomous arrows

are also used for %illing bears and dears.

Gear was the most appreciated game. -pecially trained dogs approached the den where

the animal spent the winter. The dogs forced the bear out, the moment when the hunters

shot their arrows. The greatest trophy was a li#ing cub, brought as described to the Ainu

#illage, to be raised and sacri3ced.

. These people are %ind and friendlyH foreign #isitors are welcomed as long as they follow

their comple eti1uette. Ehen entering into an Ainu house, the #isitor must emit a strong

throat clearing and if in#ited to enter, heSshe must lea#e the footwear before the door

and, bare footed, heSshe will go to seat net to the 3re. The owner of the house will oCer

himSher a pipe tobacco and a cup of sa%e a type of rice wine, similar to that processed by

the Japanese". -a%e drin%ing is a #eritable ceremony, employing large painted wooden

cups or bowls and, on a tray, they oCer the guest 3nely cut stic%s. The stic%s are used by

the Ainu for lifting their mustaches while drin%ing, because they are so large and dense

that they enter into the dishes, fact considered to be bad manners.


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7. AINU FAMILY-LIFE & RELIGION

ig. @. Ainu of (eo.Z@[

=opular -cience Monthly, Ool B


26/132

There is no ceremony of any %ind, nor isolation of the mother, before the birth of a child. As

the women are not allowed to oCer prayers or ta%e any acti#e part in religious obser#ances,

the prospecti#e mother can not as% the gods for their assistance at the time of deli#ery in

order to ma%e parturition easyH indeed, it would probably ne#er enter the head of an Ainu

woman to thus interfere with the course of 7ature. The father, always preferring sons, andbeing etremely anious for a male heir, if he has none already, will pray to the gods to gi#e

him a son, and oCer libations of sa%e to the goddess of 3re, if his means admit of the epense,

or his desire is su!ciently %een to ustify the etra#agance.

=arturition is #ery easy, due to the acti#e habits of the women, and is greatly assisted by their

physical conformation, as they ha#e broad hips and great strength in the pel#ic region. The

woman continues her daily tas%s until the labor&pains actually come on. -he then retires to

her hut, where she is attended by a few of her most intimate relations, and, if it be her 3rst

baby, her mother will doubtless o!ciate as midwife. As the %neeling position which a woman

assumes at the time of deli#ery greatly facilitates the passage of the child through the pel#is,

and tends to epedite the after&birth, the woman in a surprisingly short time resumes her

household duties 1uite as if nothing unusual had occurred. There is no ceremony of

puri3cation for the mother, nor does she recei#e congratulations.

8n the contrary, it is the father who is congratulatedH and when the poor mother has ta%en up

her drudgery once more, it is lie who remains by the 3reside, wrapped up in his good clothes,

to recei#e the felicitations of his relati#es and friends, smo%ing constantly and drin%ing many

a

A'7) AM'*(&*'4 A76 4*'/'87 9B

cup of sa%e, particularly if the baby be a boy and the heir. ' was greatly surprised to 3nd this

near approach to the cou#ade in this part of the world, and this one little thing seems to

separate the Ainu further than e#er from the Japanese.

The children are trained to render strictest obedience to both parents H and if there be se#eral

sons, the eldest, as heir, eacts and recei#es implicit obedience from his younger brothers

from his sisters obedience comes without saying, so low is the social position of women.

Adoption obtains to 1uite the same etent as among the Japanese, and the legal standing of

the adopted child seems to be as absolute as if his right were that of birth. Adop& tion is,

howe#er, almost restricted to male children, though ' was much surprised to 3nd that one

childless couple had adopted a little Japanese girl who was so young that she had ne#er

learned to spea% the language of her own people.

'f a man ha#e only female children he w\ill sometimes adopt an heir, but this is not

altogether necessary, since the husband of the eldest girl will usually succeed his father&in&

law H and, in order to thoroughly 3t himself for his prospecti#e heirship, he mo#es into his

wifes home and becomes a member of her family. Gut if a couple be childless they will surely

adopt a son, for, inasmuch as inheritance is strictly in the male line, there must be some one


27/132

to ta%e possession of the house and the personal property, and to become the head of the

household. 7ot that it is necessary to continue the family name, for there is nothing of the

%ind among the Ainu. 4ach person has but one name, without any pre3 or su! to

determine whose child he may be, and the name is often gi#en from a mere whim H as, for

eample, if a baby&girl pitches upon a dirty old pot as her fa#orite plaything and this is a #erypossible case, for toys are not common", the chances are that she will #ery soon be

designated as The =ot or ]? The Iettle by the family, and e#entually the name will

become a!ed to her. $ence we may say that names are gi#en to Ainu children #ery much

the same way that nic%names attach themsel#es to children in America and 4urope.

7ot only are there no family names, but each persons name dies with its owner H the

repetition of a name in diCerent genera& tions ha#ing nothing to do with the preser#ation of

the memory of an older person. hildren are not named for a rich uncle or a maiden aunt, to

secure +prospects for them. There are no posthumous names as with the Japanese, and a

dead person is not spo%en of by name if it can be a#oided by any circumlo& cution H indeed,

e#ery eCort is made to a#oid all reference to the dead.

The adoption of an heir is not often necessary, for barren wi#es are sometimes sent bac% to

their fathers H this misfortune consti&

^^^8 7(& @U?AR ":$&6:& M@67(?0,

tuting one of the best reasons for absolute di#orce among the Ainu, as among sa#age and

barbarous nations the world o#er.

hildren are sometimes betrothed by their fathers when 1uite young, and this is done without

the inter#ention of a middle&man. This is not usually a matter of commerce, but often occurs

when two men, during a drin%ing&bout, concei#e a great friendship for each other. 't

fre1uently happens, howe#er, that two rich men, desirous of combining the wealth of their

respecti#e families, will betroth their children. Gut betrothal is not absolutely binding upon the

young people, for the #eto power remains with the chil& dren H and if, upon reaching

marriageable age, either of the prin& cipal parties to the marriage feels any inclination to do

so, he or she will annul the betrothal contract, in which e#ent any presents that may ha#e

been gi#en must be returned, or their #alue fully recompensed . to the donors. 't is sometimes

a di!cult matter for the girl to ha#e her own way, for there are con#entionalities e#en in Ainu

society H but the boy simply ta%es the law into his own hands and consummates wedloc% with

the obect of his aCection, and, when her condition betrays the fact, opposition often ceases _

At the time of betrothal, if the choice be an independent one on the part of either the groom

or bride, it is customary for the fathers to echange presents, of no great #alue, to be sure,

but su!cient to show their appro#al of the match. *ong engage& ments are not popular, and

when once a betrothal has been ef& fected the pair are soon married, if they are of suitable

age that is, about eighteen or twenty for the man, and siteen or eighteen for the woman.

't will be noticed that there is a certain doubt e& pressed in all matters pertaining to age,


28/132

time, etc. This is because the people ha#e no record of time, ecept to mar% the recurring

seasons, and do not themsel#es %now how old they are.

Ehen two young people are married, the wedding&feast is usu& ally held at the house of the

grooms father. The #illage chief or his representati#e if he can not attend in person" and allthe mem& bers of the two families attend, with the immediate relati#es and the nearest

neighbors. *i%e all their social and religious meet& ings, the occasion is made an ecuse for

saAe&drin%ing the men drin%ing themsel#es into a state of intoication. As they are hard&

headed fellows, and ta%e their li1uor cold instead of heated, as the Japanese do", the

1uantity of sa%e consumed is sometimes enormous. To gi#e some idea of the Ainu ecessi#e

fondness for sa%e, ' may mention the fact that many of the northern Ainu often refuse to wor%

for money &wages, and stipulate that they shall re& cei#e sa%e in full payment before they will

commence.

The mistress of the house superintends the preparation of the wedding&feast, and is assisted

by all the assembled women in pounding the millet and ma%ing wedding&ca%es, which are

boiled.

^^^A$6U KAM$?0-?$K& A6D R&?$$@6. +

li%e dumplings. Tlie groom is epected to pro#ide most of the sa%e, if not all of it, as he is

supposed to ha#e engaged in manly #ocations, to ha#e recei#ed his share of the products of

hunting and 3shing, and to ha#e accumulated enough money to buy the ceremonial wine, or

beer rather, as sa%e is a brewed be#erage, not a fermented or distilled li1uor.

The newly married couple at once ta%e possession of a new, small hut, which has been

erected for them. These huts are made with a light frame of poles, the sides and roof being

hea#ily thatched with reeds. They are by no means warm or imper#ious to the weather H

indeed, many brea%s in the thatching admit of #entilation to a degree that must lower the

temperature in winter to a point well&nigh unbearable. The 3rst hut is usually built upon

ground belonging to the brides father, and near his own house H but the location of the new

hut seems to depend in a meas& ure upon the manner of as%ing in marriage. 'f the groom or

his father as%s for the bride, then, to compensate the brides father for the loss of his

daughter, the groom goes to li#e on his father&in& laws land and becomes a member of his

household H but if, on the contrary, the application has come from the other side, and the

bride as may sometimes be the case" or her father has as%ed for the groom in marriage, then

compensation is considered to be due to li is family, and the bride goes to her husbands land,

becomes a member of her father&in&laws family, and assists in the domestic duties of her new

home. An eception to this rule may occur when the brides father has no sons, and as%s for a

husband for his oldest daughter in order to secure an heir.

Ehen 3rst married an Ainu couple is considered well set up in house%eeping if a small hut is

pro#ided with barely su!cient room for them to sleep on the left&hand or northern side of the

central 3replace, a tiny little platform at the eastern end,, oppo& site the entrance and under


29/132

the sacred window, and a space on the right of the 3replace for guests, of about the same

dimensions as the sleeping&place. or furniture there will probably be some mats to sit and

sleep on, some rugs or s%ins for co#ering, a %ettle, and a few dishes in which to ser#e food. As

the family increases and this is almost sure to be the case, for a childless family is un&

%nown unless the fault is the mans the house is either added to,, or as is more fre1uentlythe case" ta%en down and entirely re& built in more and more pretentious proportions, until it

has its entrance porch opening to the south, its anteroom in a western etension, and its main

apartment, sometimes thirty or forty feet s1uare. 7ear it will be a small storehouse raised on

stilts,, and at one side a little patch of garden for beans, millet, etc.

Ehen the newly married couple ta%e possession, a house& warming is held. This, li%e e#ery

Ainu ceremony, is merely an

^^^3 7(& @U?AR ":$&6:& M@67(?0.

eeiise foi safce&drin%ing, and, instead of bringing assistance to the young people in their

early struggles, rather tends to deplete the none&too&plethoric purse H for the be#erage is

pro#ided by the groom, whose resources will ha#e been se#erely taed when he has furnished

sa%e for the marriage&feast and the house&warm& ing as well. At the latter feast a prayer is

oCered to the god& dess of 3re, by the #illage chief or one of the elders, in#o%ing her

protection for the house and its inmates, and as%ing that male children may be numerous and

strong. This is called cli isei nomi.

Marriages are seldom contracted between residents of diCerent #illages, and if the Ainu %eptanything li%e a record of blood&re& lationship, marriage between 3rst cousins would probably

be found the rule rather than the eception. Gut that inhabitants of diCer& ent #illages do

intermarry is pro#ed by the fact that they ha#e words in their language to indicate the fact.

Thus, iriiua% means blood&relations, those who are recei#ed into the family circle and are close

together a #illage is #irtually a large family", while irita% means distant relations, those who

are ta%en away. Again, the names of those who go from their own #illage to wed with those of

a distant #illage are changed, but whether or not this is done according to any rule is not

1uite clear H certainly there is nothing in the new name to indicate the birthplace of the

person. Eith increasing facilities for tra#eling and temptations to wan& der in search ofemployment, these marriages out of the family circle are becoming more fre1uent.

=olygamy is permitted inde3nitely, the number of wi#es being determined by the wishes of

the man himself and his ability to secure a plurality one can hardly say his ability to

support them, since the support of the man himself and of his family is mainly pro#ided by

the women.

Eidows are isolated for a period of three years, during which time each li#es in her own little

hut, supporting herself as best she can by doing a little gardening and by catching a few 3sh

at night in a semi&surreptitious way. They must wear a distincti#e cap during this period, and

are not allowed to participate in any of the ceremonies of the #illage. At the epiration of the


30/132

three years they doC their caps, resume their places in society, and are once more eligible,

and, if %nown to be good wi#es and mothers, are sought after. 8ld women widows" with

grown&up children are eempted from this enforced seclusion, and are supported by their

oCspring.

Adultery is strongly opposed by the Ainu, and is se#erely pun& ished H the guilty parties

unless they are young people who can atone for their crime by marriage" being sometimes

strung up by the heels until nearly dead. +The other crimes, recognied by

^^^A$6U KAM$?0-?$K& A6D R&?$$@6. imopotatoes inJapanese", sa#ory panca%es made with potato Nour.

Traditional Ainu habitations were reed&thatched huts, the largest being 20 feetsi meters" s1uare, without partitions and with a 3replace in the center. Therewas no chimney, but only a hole at the angle of the roofH there was one window

on the eastern side and two doors. The house of the #illage head was used as apublic meeting place when one was needed. 'nstead of using furniture, they saton the Noor, which was co#ered with two layers of mats, one of rush, the other ofNagH and for beds they spread plan%s, hanging mats around them on poles, andemploying s%ins for co#erlets. The men used chopstic%s when eatingH the womenhad wooden spoons. Ainu cuisine is not commonly eaten outside AinucommunitiesH there are only a few Ainu restaurants in Japan, all locatedin To%yoand $o%%aid.

Religion

The Ainu are traditionally animists, belie#ing that e#erything in nature hasa kamuspirit or god" inside it. 'n the hierarchy of the kamu,the mostimportant is grandmother earth 3re", then kamuof the mountain animals",then kamuof the sea sea animals", followed by e#erything else. The Ainu ha#eno priests by profession. The #illage chief performs whate#er religiousceremonies are necessaryH ceremonies are con3ned to ma%ing libations of ricebeer, uttering prayers, and oCering willow stic%s with wooden sha#ings attachedto them. These stic%s are called nausingular" and nusaplural", and are placedon an altar used to sacri3ce the heads of %illed animals. The most important

traditional ceremony of the Ainu in#ol#ed the sacri3ce of a bear. The Ainu peoplegi#e than%s to the gods before eating and pray to the deity of 3re in time ofsic%ness. They belie#e their spirits are immortal, and that their spirits will berewarded hereafter by ascending to kamu mosir*and of the /ods".

-ome Ainu in the north are members of the ussian 8rthodo hurch.

Creation Myth of the Ainu

The cosmology of the Ainu people consists of si hea#ens and si hellswheregods, demons, and animals li#ed. 6emons li#ed in the lower hea#ens. Amongst
http://www.newworldencyclopedia.org/entry/Bearhttp://www.newworldencyclopedia.org/entry/Horsehttp://www.newworldencyclopedia.org/entry/Fishhttp://www.newworldencyclopedia.org/entry/Vegetablehttp://www.newworldencyclopedia.org/entry/Herbhttp://www.newworldencyclopedia.org/entry/Tokyohttp://www.newworldencyclopedia.org/entry/Hokkaid%C5%8Dhttp://www.newworldencyclopedia.org/entry/Animismhttp://www.newworldencyclopedia.org/entry/Kamihttp://www.newworldencyclopedia.org/entry/Sakehttp://www.newworldencyclopedia.org/entry/Sakehttp://www.newworldencyclopedia.org/entry/Hellhttp://www.newworldencyclopedia.org/entry/Bearhttp://www.newworldencyclopedia.org/entry/Horsehttp://www.newworldencyclopedia.org/entry/Fishhttp://www.newworldencyclopedia.org/entry/Vegetablehttp://www.newworldencyclopedia.org/entry/Herbhttp://www.newworldencyclopedia.org/entry/Tokyohttp://www.newworldencyclopedia.org/entry/Hokkaid%C5%8Dhttp://www.newworldencyclopedia.org/entry/Animismhttp://www.newworldencyclopedia.org/entry/Kamihttp://www.newworldencyclopedia.org/entry/Sakehttp://www.newworldencyclopedia.org/entry/Sakehttp://www.newworldencyclopedia.org/entry/Hell


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the stars and the clouds li#ed the lesser gods. 'n highest hea#en li#ed Iamui, thecreator /od, and his ser#ants. $is realm was surrounded by a mighty metal walland the only entrance was through a great iron gate. Iamui made this world as a#ast round ocean resting on the bac%bone of an enormous trout. This 3sh suc%sin the ocean and spits it out again to ma%e the tidesH when it mo#es it causes

earth1ua%es.

8ne day Iamui loo%ed down on the watery world and decided to ma%esomething of it. $e sent down a water wagtail to do the wor%. Gy Nuttering o#erthe waters with its wings and by trampling the sand with its feet and beating itwith its tail, the wagtail created patches of dry land. 'n this way islands wereraised to Noat upon the ocean. Ehen the animals who li#ed up in the hea#enssaw how beautiful the world was, they begged Iamui to let them go and li#e onit, and he did. Gut Iamui also made many other creatures especially for theworld. The 3rst people, the Ainu, had bodies of earth, hair of chic%weed, and

spines made from stic%s of willow. Iamui sent Aioina, the di#ine man, down fromhea#en to teach the Ainu how to hunt and to coo%.

Sport

The Ainu ecel at many competiti#e physical acti#ities. 6ue to their tallerphysical build, the Ainu ha#e outshone the ethnic Japanese in typically Eesternsports li%e baseball, soccer, and trac% and 3eld e#ents. The athletic feats of theAinu people are celebrated throughout Asia. Z:[.

Institutions

There are many organiations of Ainu trying to further their cause in diCerentways. An umbrella group, the $o%%aido )tari Association, of which most$o%%aido Ainu and some other Ainu are members, was originally controlled bythe go#ernment with the intention of speeding Ainu assimilation and integrationinto the Japanese nation, but now operates mostly independently of thego#ernment and is run eclusi#ely by Ainu.

Subgroups Toho%u Ainu from $onsh, no %nown li#ing population" $o%%aido Ainu -a%halin Ainu Iuril Ainu no %nown li#ing population" Iamchat%a Ainu etinct since pre&historic times" Amur Oalley Ainu probably none remain"
http://www.newworldencyclopedia.org/entry/Trouthttp://www.newworldencyclopedia.org/entry/Baseballhttp://www.newworldencyclopedia.org/entry/Soccerhttp://www.newworldencyclopedia.org/entry/Ainu#cite_note-6http://www.newworldencyclopedia.org/entry/Trouthttp://www.newworldencyclopedia.org/entry/Baseballhttp://www.newworldencyclopedia.org/entry/Soccerhttp://www.newworldencyclopedia.org/entry/Ainu#cite_note-6


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Notes

@. /ary rawford, 78OA 8nline & 'sland of the -pirits & 8rigins of the Ainu,=G-. A map of Japan showing the fateful site of -a%ushu%otoni&gawa on$o%%aido. etrie#ed April 2B, 200:.

2. 2.0 2.@Taima Atsushi et al., /enetic origins of the Ainu inferred fromcombined 67A analyses of maternal and paternal lineages,Journal of(uman -enetics,'--7 @


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External links

All lin%s retrie#ed ebruary @


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Ainu

PRONUNCIATION:EYE-noo

LOCATION:Japan (Hokkaido)

POPULATION:25,000

LANGUAGE:Japanese; Ainu (few present speakers)

RELIGION:Traditional pantheistic beliefs

1 INTRODUCTION

Until 400 years ago, the Ainu controlled Hokkaido, the northernmost of Japan's four main

islands. Today they are a small minority group of Japan. They are a hunting and fishing

people whose origins remain in dispute. They probably came fromSiberiaor from the

southern Pacific, and originally comprised different groups. For centuries, the Ainu culture

developed alongside, but distinctive from, that of the Japanese. However, in recent centuries(particularly with the 1889 Hokkaido Former Aborigines Protection Law) they have been

subject to Japanese government policies ofmodernizationand integration. As with

indigenous (native) peoples in the United States and many other nations, the Ainu have

largely assimilated (adapted to the dominant culture). And like many other such groups,

there have been signs of cultural revival recently.

The oldest ruins found in Hokkaido, the Ainu homeland, date from 20,000 to 30,000 years

ago in the old Stone Age. Iron was introduced approximately 2,000 years ago from either

southern Japan or the Asian continent, probably by ancestors or groups related to the Ainu.

Between the eighth and thirteenth centuries, earthenware unique to Hokkaido and the

northern mainland appeared. Its producers were the direct ancestors of the Ainu. The

subsequent 300 to 400 years saw the development of the culture known today as uniquely

Ainu.

2 LOCATION

Hokkaido, one of Japan's four main islands, is 32,247 square miles (83,520 square

kilometers)comprising one-fifth of Japan. Hokkaido is twice as large as Switzerland. Asmall number of Ainu live on southernSakhalin. Earlier, the Ainu also lived in the southern
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Kuril Islands, along the lower reaches of the Amur River, and in Kamchatka, as well as the

northern part of the Northeast region of Honshu. Their ancestors may have once lived

throughout Japan.

Hokkaido is surrounded by beautiful coasts. The island has many mountains, lakes, and

rivers. Its land was densely wooded with ancient trees into the twentieth century. Two major

mountain ranges, Kitami in the north and Hidaka in the south, divide Hokkaido into the

eastern and western regions. The Saru basin area in southeastern Hokkaido is a center of

Ainu ancestral culture.

An 1807 survey reported the Hokkaido and Sakhalin Ainu population as 23,797. Mixed

marriages between Ainu and mainland Japanese became more common over the last

century. In 1986 the total number of people in Hokkaido identifying themselves as Ainu was

24,381.

In the late nineteenth century, the Japanese government created a colonial office for

Hokkaido's economic development and encouraged settlers from other parts of Japan. A

similar government office now continues to promote Hokkaido's development. With the loss

of their land, their livelihood, and their traditional culture, the Ainu had to adapt to a rapidly

industrializing society.

3 LANGUAGE

Ainu is said to belong either to a Paleo-Asiatic or a Paleo-Siberian group of languages. It hastwo dialects. The Ainu have no written language. The Japanese phonetic syllabaries

(characters representing syllables) or the Roman alphabet is used to transcribe (write) Ainu

speech. Few people now speak Ainu as their primary language.

Ainu and Japanese share many single words. God (male or female) iskamuiin Ainu

andkamiin Japanese. Chopstick(s) ispasuiin Ainu andhashiin Japanese. The

wordsirokani(silver) andkonkani(gold) in literary Ainu correspond

toshirokaneandkoganein literary Japanese (see quotation below). The two languages,

however, are unrelated. Two well-known Ainu words still commonly used refer to venerated

Ainu individuals:ekasi(grandfather or sire) andhuci(grandmother or grand dame).

The name Ainu comes from a common nounainu,meaning "human(s)." Once the term was

felt to be derogatory, but more Ainu now use the name positively, taking pride in their ethnic

identity. Their land is called "Ainu Mosir"peaceful land of humans. The phraseainu

nenoan ainumeans "human-like human." The following is a famous refrain from a poem

about the owl deity:

sirokanipe ranran piskan

(fall, fall, silver drops, all around)


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konkanipe ranran piskan

(fall, fall, golden drops, all around)

4 FOLKLORE

According to mythic poetry, the world was created when oil floating in the ocean rose like a

flame and became the sky. What was left turned into land. Vapor gathered over the land and

a god was created. From the vapor of the sky, another god was created who descended on

five colored clouds. Out of those clouds, the two gods created the sea, soil, minerals, plants,

and animals. The two gods married and produced many gods including two shining gods

the Sun god and the Moon god, who rose to Heaven in order to illuminate the fog-covered

dark places of the world.

Okikurmi of the Saru region is a semidivine hero who descended from Heaven to helphumans. Humans lived in a beautiful land but did not know how to build fire or make bows

and arrows. Okikurmi taught them to build fire, to hunt, to catch salmon, to plantmillet, to

brew millet wine, and to worship the gods. He married and stayed in the village, but

eventually returned to the divine land.

Ainu historical heroes include Kosamainu and Samkusainu. Kosamainu, who lived in eastern

Hokkaido, led an Ainu rebellion against the mainland Japanese ruling the southern tip of

Hokkaido, called Matsumae. He destroyed ten out of the twelve Japanese bases but was

killed in 1457. Samkusainu organized Ainu in the southern half of the island during a 1669

uprising, but after two months they were destroyed by Matsumae forces armed with guns.

5 RELIGION

Ainu religion is pantheistic, believing in many gods. Traditional belief held that the god of

mountains dwelled in the mountains, and the god of water dwelled in the river. The Ainu

hunted, fished, and gathered in modest quantities in order not to disturb these gods. Animals

were visitors from the other world temporarily assuming animal shapes. The bear, striped

owl, and killer whale received the greatest respect as divine incarnations.

The most important god in the home was the female god of fire. Every house had a firepit

where cooking, eating, and rituals took place. The main offerings made to this and to other

gods were wine andinau,a whittled twig or pole, usually of willow, with shavings still

attached and decoratively curled. A fence-like row of tallerinaustood outside between the

main house and the raised storehouse. Outdoor rituals were observed before this sacred

altar area.
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6 MAJOR HOLIDAYS

The spirit-sending festival, calledi-omante,either for a bear or striped owl, was the most

important Ainu festival. I-omante, the bear, was observed once in five or ten years. After

three days of reverence to a bear cub, accompanied by prayers, dancing, and singing, it was

shot with arrows. The head was decorated and placed at the altar, while the meat was eaten

by the members of the village community. The spirit, while visiting this world, had temporarily

adopted the form of a bear; the bear ritual released the spirit from the form so it could return

to the other realm. Similar festivals are observed by many northern peoples.

7 RITES OF PASSAGE

Documents

Ainu Ethnicity