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Many villages were built near rivers or along the coast. Each village or individual had a definite river fishing territory. Outsiders could not freely fish there and needed to ask the owner.

Men wore a crown called sapanpe for important ceremonies. Sapanpe was made from wood fibre with bundles of partially shaved wood. This crown had wooden figures of animal gods and other ornaments on its centre.

Women wore matanpushi , embroidered headbands, and ninkari , earrings. Ninkari was a metal ring with a ball. Matanpushi and ninkari were originally worn by men.

Furthermore, aprons called maidari now are a part of women's formal clothes. However, some old documents say that men wore maidari. Women wore a necklace called rektunpe , a long, narrow strip of cloth with metal plaques.

Some glass balls came from trade with the Asian continent. The Ainu also obtained glass balls secretly made by the Matsumae clan.

A village is called a kotan in the Ainu language. Kotan were located in river basins and seashores where food was readily available, particularly in the basins of rivers through which salmon went upstream.

A village consisted basically of a paternal clan. The average number of families was four to seven, rarely reaching more than ten.

In the early modern times, the Ainu people were forced to labor at the fishing grounds of the Japanese. Ainu kotan were also forced to move near fishing grounds so that the Japanese could secure a labor force.

When the Japanese moved to other fishing grounds, Ainu kotan were also forced to accompany them. As a result, the traditional kotan disappeared and large villages of several dozen families were formed around the fishing grounds.

Cise or cisey houses in a kotan were made of cogon grass , bamboo grass , bark , etc. The length lay east to west or parallel to a river.

A house was about seven meters by five with an entrance at the west end that also served as a storeroom. The house had three windows, including the "rorun-puyar," a window located on the side facing the entrance at the east side , through which gods entered and left and ceremonial tools were taken in and out.

The Ainu have regarded this window as sacred and have been told never to look in through it. A house had a fireplace near the entrance.

The husband and wife sat on the fireplace's left side called shiso. Children and guests sat facing them on the fireplace's right side called harkiso.

The house had a platform for valuables called iyoykir behind the shiso. The Ainu placed sintoko hokai and ikayop quivers there.

Outbuildings included separate lavatories for men called ashinru and for women called menokoru , a pu storehouse for food, a "heper set" cage for young bear , and drying-racks for fish and wild plants.

An altar nusasan faced the east side of the house rorunpuyar. The Ainu held such ceremonies there as Iyomante , a ceremony to send the spirit of a bear to the gods.

Interior of the house of Ainu - Saru River basin. The Ainu people had various types of marriage. A child was promised in marriage by arrangement between his or her parents and the parents of his or her betrothed or by a go-between.

When the betrothed reached a marriageable age , they were told who their spouse was to be. There were also marriages based on mutual consent of both sexes.

The age of marriage was 17 to 18 years of age for men and 15 to 16 years of age for women, [] who were tattooed. At these ages, both sexes were regarded as adults.

When a man proposed to a woman, he visited her house, ate half a full bowl of rice handed to him by her, and returned the rest to her. If the woman ate the rest, she accepted his proposal.

If she did not and put it beside her, she rejected his proposal. He sent her a small engraved knife, a workbox, a spool, and other gifts.

She sent him embroidered clothes, coverings for the back of the hand, leggings and other handmade clothes.

The worn-out fabric of old clothing was used for baby clothes because soft cloth was good for the skin of babies and worn-out material protected babies from gods of illness and demons due to these gods' abhorrence of dirty things.

Before a baby was breast-fed, they were given a decoction of the endodermis of alder and the roots of butterburs to discharge impurities.

Even when they wore clothes, they did not wear belts and left the front of their clothes open. Subsequently, they wore bark clothes without patterns, such as attush , until coming of age.

Newborn babies were named ayay a baby's crying , [] shipo , poyshi small excrement , and shion old excrement.

Children were called by these "temporary" names until the ages of two to three. They were not given permanent names when they were born.

Some children were named based on their behaviour or habits. Other children were named after impressive events or after parents' wishes for the future of the children.

When children were named, they were never given the same names as others. Men wore loincloths and had their hair dressed properly for the first time at age 15— Women were also considered adults at the age of 15— They wore underclothes called mour [] and had their hair dressed properly and wound waistcloths called raunkut and ponkut around their bodies.

When they reached age 15—16, their tattoos were completed. Thus were they qualified for marriage. The Ainu are traditionally animists , believing that everything in nature has a kamuy spirit or god on the inside.

The most important include Kamuy Fuchi , goddess of the hearth, Kim-un Kamuy , god of bears and mountains, and Repun Kamuy , god of the sea, fishing, and marine animals.

The Ainu have no priests by profession; instead the village chief performs whatever religious ceremonies are necessary.

They are placed on an altar used to "send back" the spirits of killed animals. Ainu ceremonies for sending back bears are called Iyomante.

The Ainu people give thanks to the gods before eating and pray to the deity of fire in time of sickness. They believe that their spirits are immortal , and that their spirits will be rewarded hereafter by ascending to kamuy mosir Land of the Gods.

The Ainu are part of a larger collective of indigenous people who practice "arctolatry" or bear-worship. The Ainu believe that the bear is very special because they think that the bear is Kim-un Kamuy's way of delivering the gift of the bear's hide and meat to humans.

John Batchelor reported that the Ainu view the world as being a spherical ocean on which float many islands, a view based on the fact that the sun rises in the east and sets in the west.

He wrote that they believe the world rests on the back of a large fish, which when it moves causes earthquakes.

However, not many people have converted and there are only reports of several persons who have converted. Even so, the reports indiciate that many Ainu have kept their faith in the deities of ancient times.

However, it is pointed out that similar to the Japanese religious consciousness, there is not a strong feeling of identification with a particular religion.

It was originally controlled by the government to speed Ainu assimilation and integration into the Japanese nation-state.

It now is run exclusively by Ainu and operates mostly independently of the government. Ainu people living in Tokyo have also developed a vibrant political and cultural community.

Currently, there are several Ainu museums and cultural parks. The most famous are: []. On March 27, , the Sapporo District Court decided a landmark case that, for the first time in Japanese history, recognized the right of the Ainu people to enjoy their distinct culture and traditions.

The dams were part of a series of development projects under the Second National Development Plan that were intended to industrialize the north of Japan.

These landowners were Kaizawa Tadashi and Kayano Shigeru —well-known and important leaders in the Ainu community. The final decision denied the relief sought by the plaintiffs for pragmatic reasons—the dam was already standing—but the decision was nonetheless heralded as a landmark victory for the Ainu people.

In short, nearly all of the plaintiffs' claims were recognized. Moreover, the decision marked the first time Japanese case law acknowledged the Ainu as an indigenous people and contemplated the responsibility of the Japanese nation to the indigenous people within its borders.

After the decision was issued, on May 8, , the Diet passed the Ainu Culture Law and repealed the Ainu Protection Act—the law that had been the vehicle of Ainu oppression for almost one hundred years.

One such committee operated in the late s, [] and its work resulted in the Ainu Culture Law. More recently, a panel was established in , which notably was the first time an Ainu person was included.

It completed its work in issuing a major report that included an extensive historical record and called for substantial government policy changes towards the Ainu.

Their aim is to contribute to the realization of a multicultural and multiethnic society in Japan, along with rights for the Ainu. The Ainu have historically suffered from economic and social discrimination throughout Japan that continues to this day.

The Japanese Government as well as people in contact with the Ainu, have in large part regarded them as a dirty, backwards and a primitive people. The Ainu's position as manual laborers and their forced integration into larger Japanese society have led to discriminatory practices by the Japanese government that can still be felt today.

Many of the place names that remain in Hokkaido and the Kuril Islands have a phonetic equivalent of the Ainu place names. He implemented an assimilation policy for Ainu who were engaged in fishing in the Tsugaru Peninsula.

Since then, Ainu culture was rapidly lost from Honshu. After the Treaty of Saint Petersburg , most of the Ainu from the Kuril islands were moved to the island Shikotan by persuading the pioneers for difficult life supplies and for defense purposes Kurishima Cruise Diary.

The Ainu who lived there were repatriated to their home country, Japan, except for those who indicated their willingness to remain.

According to the Russian census, 1, Ainu native speakers lived in Russian territory. Currently, there are no Ainu items in the Japanese national census, and no fact-finding has been conducted at national institutions.

Therefore, the exact number of Ainu people is unknown. However, multiple surveys were conducted that provide an indication of the total population.

According to a Hokkaido Agency survey, there were 23, Ainu people in Hokkaido. In addition, the definition of "Ainu" by the Hokkaido Agency in this survey is "a person who seems to have inherited the blood of Ainu" or "the same livelihood as those with marriage or adoption.

According to a survey, there were 77, survey results. There is also a survey that the total number of Ainu living in Japan is , Many Ainu live outside Hokkaido.

A survey estimated that the population of Ainu living in Tokyo was 2, In addition to Japan and Russia, it was reported in that there was a descendant of Kuril Ainu in Poland , but there are also indications that it is a descendant of the Aleut.

According to a survey, the Ainu population in Hokkaido is about 13, This has dropped sharply from 24, in , but this is because the number of members of the Ainu Association of Hokkaido , which is cooperating with the survey, has decreased, and interest in protecting personal information has increased.

It is thought that the number of people who cooperated is decreasing, and that it does not match the actual number of people.

These are unofficial sub groups of the Ainu people with location and population estimates. According to historical records and census only a small population of pure-blooded Ainu still exist.

That amount continues to decrease. Many who claim Ainu heritage are multiracial. From Wikipedia, the free encyclopedia.

For the ethnic group of Western China, see Äynu people. Ethnic group in Japan and Russia. Main article: Ainu in Russia. Main article: Ainu language.

Main articles: Ainu cuisine , Ainu music , and Yukar. It should be brought up to date to reflect subsequent history or scholarship including the references, if any.

When you have completed the review, replace this notice with a simple note on this article's talk page. November This article may be expanded with text translated from the corresponding article in Japanese.

June Click [show] for important translation instructions. View a machine-translated version of the Japanese article. Machine translation like DeepL or Google Translate is a useful starting point for translations, but translators must revise errors as necessary and confirm that the translation is accurate, rather than simply copy-pasting machine-translated text into the English Wikipedia.

Do not translate text that appears unreliable or low-quality. If possible, verify the text with references provided in the foreign-language article.

You must provide copyright attribution in the edit summary accompanying your translation by providing an interlanguage link to the source of your translation.

For more guidance, see Wikipedia:Translation. December Click [show] for important translation instructions. Ainu houses from Popular Science Monthly Volume 33 , See also: Category:Ainu mythology.

See also: Ainu in Russia. Hiller, Jr. The Ainu of Japan. Minneapolis: Lerner Publications. Federal State Statistics Service in Russian. March Archived from the original on July 15, Retrieved January 28, Federal State Statistics in Russian.

Archived from the original on April 24, Ethnologue: Languages of the World 15th ed. Dallas: SIL International.

Asian Scientist. Archived from the original on June 16, Retrieved June 11, Journal of Human Genetics. The Languages of Japan. Cambridge University Press.

Archived from the original on January 6, Retrieved September 21, The Dictionary of Asian Mythology. Oxford University Press. Asahikawa City. June 2, Archived from the original on July 21, Retrieved March 2, Archived from the original on August 8, Retrieved August 7, Japan's Minorities: The Illusion of Homogeneity.

London: Routledge. NOVA Online. Archived from the original on April 29, Retrieved May 8, Berkeley: University of California Press.

Albuquerque: University of New Mexico Press. Encyclopedia of Genocide and Crimes Against Humanity. Macmillan Reference. In Hardacre, Helen ed.

New Directions in the Study of Meiji Japan. Leiden: Brill Publishers. The Return of the Ainu. Studies in Anthropology and History.

Switzerland: Harwood Academic Publishers. Tokyo: Sanyusha Publishing Co. BBC News. Archived from the original on November 8, Retrieved June 7, Race, Resistance, and the Ainu of Japan.

Encyclopedia of Modern Asia. Charles Scribner's Sons. University of New Mexico Press. HMV Japan in Japanese. May 23, Archived from the original on October 21, Retrieved March 26, Singapore: Times Academic Press.

Human Rights of Indigenous Peoples: Protecting the rights of indigenous peoples. Gyan Publishing House. June 7, Japan Times. Archived from the original on April 8, Retrieved April 25, The Japan Times.

Retrieved May 24, Archived from the original on April 22, Retrieved April 22, Asahi Shimbun. Archived from the original on March 22, Retrieved February 21, The Guardian.

Archived from the original on February 21, Archived from the original on May 28, Retrieved May 28, March 21, Archived from the original on October 15, Retrieved October 18, — via YouTube.

Kamchatka-Etno in Russian. Archived from the original on June 23, March 22, Archived from the original on July 19, Retrieved February 22, Archived from the original on December 29, July 5, Archived from the original on March 25, January 17, Archived from the original on May 16, Archived from the original on February 7, Rossiyskaya Gazeta in Russian.

Archived from the original on November 5, The Independent. Archived from the original on September 25, Retrieved August 21, Kamchatskoye Vremya in Russian.

Archived from the original on November 3, Archived from the original on May 13, Voice of Russia. Archived from the original on March 5, Nikkei Asian Review.

Archived from the original on December 21, Retrieved February 4, Washington, D. Multicultural Japan: Palaeolithic to Postmodern.

Bibcode : PLoSO Archived from the original on January 22, Retrieved January 22, The History and Geography of Human Genes. New Jersey: Princeton University Press.

Kennewick ". National Park Service. Retrieved September 10, Ruins of Identity: Ethnogenesis in the Japanese Islands. Honolulu: University of Hawaii Press.

London: John Murray. Archived from the original on January 15, Retrieved November 16, Illness and healing among the Sakhalin Ainu: a symbolic interpretation.

Loring; Nelson, A. Bibcode : PNAS May University of Illinois. Archived from the original PDF on July 28, Retrieved September 30, Human Genetics.

Proceedings of the Japan Academy, Series B. Bibcode : PJAB Genome Research. Anthropological Science.

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Series B, Physical and Biological Sciences. Human Immunology. Weatherhead Books on Asia. Translated by Ethan Mark.

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A Reconstruction of Proto-Ainu. Leiden: Brill. Archived from the original on January 2, Retrieved May 14, Several thousands of Ainu still live there, but there are no more than ten or twenty native speakers of this language among them.

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The article was amended in to include "recording media containing [obscene] electronic or magnetic records", as well as materials distributed by electronic means.

The definition of "obscenity", which is absent from the text of the code itself, has developed through a series of judicial decisions. Lawrence 's erotic novel Lady Chatterley's Lover.

In its opinion, the Court cited a three-part test for obscenity previously established by the Supreme Court of Judicature in ; under this test, a work is considered obscene if it "arouses and stimulates sexual desire, offends a common sense of modesty or shame, and violates proper concepts of sexual morality.

The lower court held that the defendants, Takechi and Nikkatsu distributor chief Satoru Murakami, were not culpable because the film had successfully passed Eirin , Japan's self-regulating movie regulator.

The ruling was upheld in at the Tokyo High Court , which deemed that the film was obscene but acquitted the pair on the basis of the approval the film had received from Eirin.

The rulings were followed in by a series of prosecutions against Nikkatsu's Roman Porno film series, which similarly ended in acquittals of Nikkatsu employees in and on the basis of Eirin approvals.

Police reports found the depictions of "genitalia and scenes of sexual intercourse" within the manga to have been "drawn in detail and realistically," and that the censor bars meant to obscure genitalia and sexual penetration were "less conservative" than usual.

In its decision, the Court upheld the guilty verdict, concluding that Misshitsu satisfied the three-part obscenity test and was therefore subject to restriction.

After the convictions of Kishi and Suwa, a number of retail bookstores in Japan removed their adults-only section, a phenomenon attributed to the chilling effect of the outcome.

In July , three people related to the Core Magazine , a Japanese publishing company focused on adult material, were arrested for selling "obscene images" with "insufficient censoring".

From Wikipedia, the free encyclopedia. This article has multiple issues. Please help improve it or discuss these issues on the talk page.

Learn how and when to remove these template messages. This article may be expanded with text translated from the corresponding article in Japanese.

January Click [show] for important translation instructions. View a machine-translated version of the Japanese article.

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Do not translate text that appears unreliable or low-quality. If possible, verify the text with references provided in the foreign-language article.

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For more guidance, see Wikipedia:Translation. This article needs additional citations for verification. Please help improve this article by adding citations to reliable sources.

Unsourced material may be challenged and removed. See also: Censorship in the Empire of Japan. Main article: Pornography in Japan. New Zealand: netsafe.

Archived from the original PDF on 19 July Retrieved 10 March December Harvard Journal of Asiatic Studies. Journal of Japanese Studies.

Berkeley: U of California, Rosenfeld, quoting from Donald Keene Dawn to the West. New York: Henry Holt, Japanese Law Translation.

Japanese Ministry of Justice. Retrieved 23 December Japanese House of Representatives. Supreme Court of Japan. The Art of Censorship in Postwar Japan.

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