Contens
Introduction
The Origin of Japanese People
・What race are the Nihonjin (Japanese people)?
・When did Japan become known as “Nippon (Japan)”?
・The Origin of Yamato Race
・Which do you look like, a Jomon man or Yayoi man?
・The Descendants of the Jomon People
The Ainu race
・The features of the Ainu
・The History of The Ainu
The Ryukyu Race
・The Features of the Ryukyu Race
・The History of the Ryukyu Race
Some Theories About the Mysterious Origin of the Japanese
Introduction
Do you know the main ethnic groups that make up Japan? In general, people with Japanese nationality are considered Japanese. However, it is common to say that, based on cultural and linguistic differences, they can be divided into three groups: the Yamato people, the Ainu people, and the Ryukyuan people.
Foreign visitors to Japan often come for two main reasons: to experience Japanese culture or to appreciate its natural environments. Those interested in cultural experiences tend to visit Honshu, including cities like Tokyo, Kyoto, Osaka, and Hiroshima. On the other hand, those drawn to nature often travel to Hokkaido, known for its vast landscapes and snow, or Okinawa, famous for its warm ocean and coral reefs. Hokkaido is home to Ainu culture, while Okinawa is deeply influenced by Ryukyuan culture.
Japanese school history textbooks devote very little space to the histories of these cultures, and opportunities to learn about them are limited. In the following chapter, these topics will be discussed further, which may help you better understand the origins and history of the Japanese people.
The Origin of Japanese People
What race are the Nihonjin (Japanese people)?
Japanese people can be broadly categorized into three ethnic groups: the Yamato people, the Ainu people, and the Ryukyuan people. (More precisely, there are other groups, such as “newcomers” and “old-timers.”) Most Japanese people belong to the Yamato ethnic group.
The Yamato people include groups of powerful families who expanded their influence in the Kinki region around 250 CE and established the Yamato Court. The Yamato Court is notable for constructing kofun (burial mounds for kings and influential families) and adopting knowledge and technologies from migrants from the Korean Peninsula, such as agriculture, earthenware production, silk weaving, Chinese characters (kanji), Confucian philosophy, and other cultural advancements.
In 604, Prince Shōtoku, a regent of the Yamato Court, implemented the “Seventeen-Article Constitution” to organize a political system centered around the emperor (Tenno). Later, in 701, Emperor Bunbu enacted the “Taiho Code” to establish a legal system that laid the foundation for Japan’s current political framework.
The period from 250 to 710, during which the Yamato Court ruled, is called the “Yamato Period.” After this period, the political and cultural center of Japan shifted several times.
(Historians have named each period after the capital city of the time.) Throughout these periods, the Yamato Court gradually expanded its influence.
The foundation of Japan’s present society was built upon the developments of the Yamato Court. Over the course of history, two groups of people merged: the indigenous inhabitants who lived in Japan before the Yayoi period and those who began migrating to northern Kyushu and northern Hokkaido during and after the Yayoi period. This merging eventually led to the formation of three distinct ethnic groups: the Yamato people, the Ainu people, and the Ryukyuan people.
日本人の起源は、約1万5千年前から約3千年前にかけて、北海道から沖縄まで広く居住していた縄文人と、その後に大陸から渡来した弥生人が混血したことがDNA解析などから裏付けられてきた。
The Yamato people also refer to themselves as Wajin, while the Ainu people call them Shisamu, and the Ryukyuan people use the term Yamatonchu. These three groups differ in language and cultural characteristics. In modern times, however, both Hokkaido and Okinawa (formerly the Ryukyu Kingdom) were incorporated into Japan’s territory. Thus, it is accurate to say that Japan is a multi-ethnic country.
The term Nihonjin (Japanese people) and its associated identity are somewhat ambiguous. Although many believe Japan to be a monoethnic country, a closer look at history shows that defining the Japanese people precisely is a complex task.
アイヌの人々 アイヌの人々は、日本列島北部周辺、とりわけ北海道に先住し、独自の言語、宗教や文化の独自性を有する先住民族です。 平成29年に北海道が実施した「北海道アイヌ生活実態調査」によると、北海道内の市町村が調査対象者として把握しているアイヌの人々の人数は、13,118人です。
アイヌ民族の容姿に関しては、顔の彫りが深いことや、四肢が発達しているなどの身体的特徴 が言われることもあるが、 何よりもまず、 体毛が濃いことに対する差別が数多く存在する。
琉球列島に住む人々で,本土域の人に比べて概して背が低く,体毛が濃い。 頭髪は波状毛で二重瞼,福耳(分離型耳垂)の頻度が高く,また腋臭と湿型耳垢(飴耳)の割合が高い,といった特徴をもつ。



When did Japan become known as “Nippon (Japan)”?
When did Japan begin to be recognized as a unified country called Japan? Early references to Japan as a country can be found in historical texts and documents from Japan and China. The Chinese historical record Gishi Wajinden (Records of Wei), written in the late 3rd century, referred to Japan as “倭” (Wa) and its people as “倭人” (Wajin). This character 倭 (Wa) can also be read as “Yamato.” Later, the character 倭 was replaced with 和 (Wa), which eventually became 大和 (Yamato), the name associated with the ruling people.
The name “日本” (Nippon, Japan) first appeared in Kutojo, a history book about China’s Tang Dynasty, which existed from 618 to 907. This suggests that during this period, the Yamato Court was internationally recognized as Nippon rather than Wa. However, the exact time when Wa was replaced by Nippon remains debated. Some theories suggest it occurred during the Taika Reform in 654, others during the Asuka Kiyomihara Code in 689, and others point to the Taiho Code (Taiho-ritsuryo) in 701.
Regardless, it is clear that the term Nippon was officially in use by 701, as the Taiho Code explicitly refers to “Nippon Tenno” (the Emperor of Nippon).
701(大宝元)年に制定・公布された大宝律令で始めて「日本」の国号が使用されました。 すなわち「公式令」の公文書として天皇が発布する詔書の様式を定めた詔書式条に、海外諸国へ出す文書の様式として「明神御宇日本天皇詔旨(あらひとかみと あめのしたしらす ひのもとのすめらが おほむごとらまと)」の冒頭の例文が記されています。
中国が唐の時代に入ると,唐の歴史を記した「唐書(とうじょ)」に初めて「日本(やまと)」という言葉が使われています。 これは,702年,遣唐使が中国に渡った時,「日本国から使者」と名乗り,国号の変更を申し出て,当時の皇帝がそれを認めたことで,「倭」という呼び方から「日本」に変わったようです。
Japan is located in the Far East, where the sun rises earliest, which also led to the name “Hinomoto” (the origin of the sun) or “the country of the rising sun.” The transition from Wa to Nippon was likely influenced by the Chinese meaning of the character 倭 (Wa), which implied “small” or “submissive.” Although Japan is geographically smaller than China, the Yamato Court sought a name that reflected its dignity as an established nation and rejected the diminutive connotation of Wa.
なぜ日本はジャパンと呼ばれるのか?「にっぽん」あるいはその異読である「じっぽん」の転訛。 当時マルコ・ポーロが辿り着いたと言われる元の言語で「日本国」のことをそのような発音で呼んでいた。
日本の読みは「ニホン」か「ニッポン」か。長年議論されてきた問題は、2009年、麻生太郎内閣の閣議決定でひとまず「どちらでもいい」となった。
せっかちな江戸っ子。 早口なのでさらに短縮するためにニホンが生まれました。 江戸時代にニホンになったそう。

The Origin of Yamato Race
What are the origins of the Yamato people, the founders of Nippon? According to “the theory of double structure,” proposed by Mr. Shiobara Kazuo as an explanation of the origins of the Japanese people, the Yamato people arose from the mixing of the Jomon and Yayoi peoples.
The Jomon people were the original inhabitants of Japan, while the Yayoi people arrived later, migrating through northern Kyushu from the Korean Peninsula. Around 20,000 years ago, as the Ice Age ended, sea levels rose by approximately 150 meters, isolating the Japanese islands from the Asian mainland. The people who remained within the islands became the Jomon people.

Although referred to as a single group, the Jomon people exhibited significant regional differences. For example, cultural practices such as the production of clay figurines varied between eastern and western Japan, suggesting the presence of several subgroups.

By around 1000 BC, Jomon communities in Aomori, northern Japan, thrived on hunting and gathering, forming large settlements. In contrast, in northern Kyushu, migrants from the Korean Peninsula introduced paddy rice farming techniques, marking a significant cultural shift.
By approximately 400 BC, as rice farming became the dominant way of life, the Jomon period came to an end, giving way to the Yayoi period.
Which do you look like, a Jomon man or Yayoi man?
The present-day Yamato people are the result of the intermixing and unification of two ancient groups: the Jomon people, who first appeared in Japan around 12,000 BC, and the Yayoi people, who migrated to northern Kyushu around 2,300 BC.
As a result, the Yamato population reflects characteristics from both groups. The Jomon people lived peacefully in the isolated Japanese archipelago for over 10,000 years. In contrast, the Yayoi people brought advanced rice farming techniques and expertise in managing rice paddies.
DNA studies indicate that Jomon ancestry is present in about 12% of people on the Japanese mainland, 20% of Okinawan people, and 50% of Hokkaido’s population. The Jomon are often described as having thick black hair, double eyelids, full lips, and well-defined facial features. On the other hand, the Yayoi are characterized by thinner eyebrows, single-fold eyelids, flatter noses, and oval-shaped faces.

The Descendants of the Jomon People
The Yamato people primarily settled in areas influenced by Yayoi culture, spanning from northern Kyushu to the Kanto region. However, regions such as Hokkaido, Okinawa, and the Amami Islands, with favorable climates and environments that did not require rice cultivation, saw fewer Yayoi migrations.
As a result, the genetic legacy of the Jomon people is more prominent in the Ainu and Ryukyu populations. The Ainu, a mixed group descended from the Jomon people and migrants from the northern continent, historically inhabited Hokkaido, Karafuto (Sakhalin), and the Kuril Islands. The Ryukyu people, residing in Okinawa and the Amami Islands, maintained trade relationships with the Yamato people and the Chinese.
In 2008, the Japanese government officially recognized the Ainu people as the indigenous population of Japan, affirming their status as Native Japanese. Research indicates that the Ainu and the Ryukyu peoples share physical similarities and are genetically closer to each other than to the Yamato people. It is now widely accepted that the Ainu and the Ryukyu belong to the same broader racial group.
Both groups were gradually absorbed into the Japanese population through colonization and assimilation policies implemented during the Meiji Reformation. This period marked the transition to a multiracial Japan. The Meiji government renamed Ezo as Hokkaido and Ryukyu as Okinawa, integrating these regions into modern Japan.
アイヌの同化政策で何をしたか? 政府はアイヌ語や生活習慣を禁止し、伝統的に利用してきた土地を取り上げ、サケ漁や鹿猟も禁止しました。 こうした和人社会への同化政策の結果、アイヌの人々は貧窮を余儀なくされました。
沖縄の同化政策で日本政府は何をした? 日本政府は琉球人に対して同化政策を行い、日本への同化を強制した。 琉球人は日本人に改造され、日本の法律に従わされ、土地、領域、資源、文化、言語、歴史、信仰、価値観や自らの問題を自らで決定する権利(自己決定権)など民族的権利、財産を奪われた。
The historical text Kojiki (Records of Ancient Matters) recounts the creation of Japan as the “Big Eight Islands.” Notably, this narrative excludes Hokkaido, Tohoku, and Okinawa, which supports the idea that the Ainu and Ryukyu were historically considered distinct from the Yamato people.

During the Heian period, the Yamato court engaged in military campaigns against non-Yamato groups. For example, Sakanoue no Tamuramaro, a general of the Yamato court, fought against Aterui, a leader of the Emishi people in Tohoku, then called “Michinoku.”

阿弖流為(あてるい)は今から約1,200年前、現在の奥州市水沢地域付近で生活していた蝦夷の一人です。 当時『水陸万頃』と言われていたこの胆沢地方と蝦夷を統治したい朝廷軍との戦いがありました。 その中で阿弖流為は蝦夷のリーダーとして勇敢に立ち向かった人物です
The Ainu race
The features of the Ainu
The Ainu are an indigenous people who developed a distinctive culture in regions centered around Hokkaido, Karafuto (Sakhalin), and the Kuril Islands. In the Ainu language, “Ainu” means “people,” and their traditional territory is referred to as “Ainu-mosir,” meaning “land of the people.”
Although many of us may not be familiar with the Ainu language, numerous place names in Hokkaido originate from it. For example, “Sapporo” derives from Saporoppe, meaning “dry big river”; “Shiretoko” comes from Shi-eto, meaning “the protrusion of the land”; and “Wakkanai” originates from Yamuwakkanai, meaning “cold water river.”

アイヌ語地名リスト、ここをクリック 北海道庁
Additionally, some Japanese words for animals trace back to Ainu origins. For instance, rakko (sea otter), tonakai (reindeer), and shishamo (smelt fish) are derived from corresponding Ainu terms.

Ainu cuisine reflects a deep connection to nature and sustainability. They traditionally consume simmered bear and deer meat, grilled skewered salmon and trout, porridge called sayo, wild vegetables, and other foraged foods. Beyond cooking, the Ainu have developed skills and knowledge for preserving food long-term by drying ingredients.

アイヌ民族の日常の食事は? 日常の食事は、基本的に汁ものと粥でした。 汁ものは、山菜汁、肉汁、魚汁、海草汁などがあります。 通常、具がたくさん入っており、塩や油脂で味付けをします。 粥はヒエ、イナキビ、アワ、米やトウモロコシなどの穀物に水をたっぷり入れて作ります
Believing that animals and plants are gods, the Ainu view food as a blessing from the divine. They express gratitude to the gods by utilizing every part of the animals or plants they harvest, ensuring nothing goes to waste. For instance, in addition to consuming meat, they crush and eat organs, gills, and the soft bones of the head. Animal skins are repurposed as materials for clothing.

The Ainu have also influenced Japanese culinary traditions. For example, konbu seaweed, widely used in Japan to make dashi broth, was introduced to regions such as Edo, Kyoto, and Okinawa through trade with the Ainu.
Before the Meiji Restoration, the Ainu people had no written language to record their history, myths, culture, and customs for future generations. Instead, they preserved these traditions through oral literature and traditional dances. Their oral literature encompassed various elements of daily life, including prayers to the gods, cursing spells, public speeches, as well as forms of entertainment such as epics, lullabies, and work songs. Clothing and everyday tools were decorated with Ainu patterns, which children learned to create from a young age. Upon reaching adulthood, men tattooed these patterns onto their bodies, while women embroidered them onto fabrics to pass the tradition to the next generation.



The Ainu share a belief similar to Shintoism that everything possesses a spirit and refer to all forces beyond human power as “Kamui,” including animals, plants, fire, water, and natural phenomena. Additionally, they believe that even disasters and diseases have spirits and that every spirit is assigned a purpose on Earth by the gods.
The Ainu believed that human lives depend on the blessings of the gods, and to express their gratitude, they offered prayers and performed the ritual of return (Kamui-Nomi). They placed unusable tools on the altar to return their spirits to the land of the gods. It was believed that the gods were elevated in rank through human gratitude and that a harmonious relationship between the gods and humans would ensure a peaceful life.

The Ainu practiced a well-known ritual called “Sending Spirits.” According to their beliefs, the Kamui, living in the land of the gods, appear before hunters in temporary disguises as animals such as bears, deer, and foxes to bestow their blessings upon the human world. After hunting, the Ainu took the animal’s skin and meat but returned its spirit ceremoniously to the land of the gods, praying for its rebirth as a new god.
They also practiced a ritual called “Iyomante.” When hunting a bear hibernating in a cave during early spring, they would sometimes find a cub, which they raised in the village for two years. During the ritual two years later, they adorned the cub’s body with elaborate decorations and celebrated ceremoniously with alcohol and food. They sent the cub’s spirit back to the land of the gods with numerous gifts, hoping it would recount to the gods how generously it had been treated by humans.

The History of The Ainu
It is commonly believed that human habitation of the Japanese Archipelago began around 30,000 years ago. During this period, people migrated from the Eurasian continent and settled in Hokkaido. Later, additional groups arrived, but not in numbers sufficient to alter the majority population, who are thought to have been the ancestors of the Ainu.
Around 20,000 to 15,000 years ago, as the Ice Age ended and sea levels rose, Hokkaido became isolated from Sakhalin, Siberia, and the Honshu mainland, forming an island. During the Yayoi period (9th century BCE to 3rd century CE), Hokkaido experienced little influence from Yayoi culture and entered what is known as the “Post-Jomon Period,” during which a unique culture distinct from that of the Honshu mainland began to develop.

Around the 5th century, people from Sakhalin, located north of Hokkaido, brought the Okhotsk culture to the island and actively traded with Sakhalin and mainland China. The Okhotsk culture gradually merged with the Ainu culture (also known as Satsumon culture) by the 10th century. Historical records indicate trade in bear furs and iron with the people of Honshu. This suggests that, although the Ainu and Yamato peoples differed in language and culture, they influenced each other culturally.


In 1457, Koshamain’s War broke out due to conflicts arising from the invasion of the Wajin people (Honshu settlers) into Ainu territory. After the war, the Kakizaki family, descendants of Takeda Nobuhiro—the victor of the conflict—changed their name to Matsumae with the permission of Toyotomi Hideyoshi. In 1604, the family was appointed as lords of the Matsumae Domain at the southern edge of Hokkaido.


The Matsumae Domain’s control of Ezo and its trade restrictions led to Shakushain’s Revolt in 1669. The conflict lasted for four months until a reconciliation was reached. However, this reconciliation was a trap for Shakushain, who was killed during the celebratory gathering. The loss of their leader weakened Shakushain’s forces and diminished their power. This event further strengthened Wajin rule over Ezo.
Following the Meiji Restoration, the colonization of Hokkaido by the Wajin government progressed, culminating in the annexation of Yaunmoshi (Hokkaido) into Japanese territory without the consent of the Ainu. Deer hunting and salmon fishing were subsequently banned, and the use of the Japanese language was enforced to assimilate the Ainu into Japanese culture.
The land where the Ainu resided was forcibly redistributed, and many Wajin settlers moved from Honshu. As a result, the Ainu were deprived of much of their residential land. As assimilation progressed, numerous problems arose due to systemic inequality, discrimination, and prejudice against the Ainu. They faced significant difficulties in employment, marriage, and economic activities.
Records from the Meiji period indicate that there were approximately 16,000 Ainu people out of a total population of 120,000 in Hokkaido. Afterward, some married Wajin, while others moved to Honshu. Today, Ainu people live throughout Japan, leading lives similar to those of the Wajin.
To avoid discrimination, some hide their identity, while others are not informed of their heritage by their parents. Recently, to create a society where Ainu cultural pride is respected, the “Act on the Promotion of Ainu Culture” and the “Act on the Promotion of Measures for Ainu” were enacted.
In 2020, “Upopoi” (a facility symbolizing racial coexistence), which includes the National Ainu Museum and the National Park for Ethnic Harmony, opened to restore, preserve, and promote Ainu culture.

The Ryukyu Race

The Features of the Ryukyu Race
Today’s Okinawa Prefecture was once the location of the Ryukyu Kingdom, which lasted for 450 years, from 1429 to 1879. The kingdom spanned the Ryukyu Islands, from the Amami Islands in the north to the Yaeyama Islands in the south, with Shuri Castle at the center of Okinawa Island. It thrived through diplomacy and trade with the Satsuma Domain, China, Korea, and South Asia. Some DNA analysis suggests that the genetic structure of the Ryukyu people differs from that of the Chinese and Taiwanese, and is closest to that of the people in northern Kyushu. It is commonly assumed that, in the 10th to 12th centuries, the Yamato people from Kyushu migrated to the Ryukyu Islands and merged with the indigenous people who had lived there since the Jomon period. However, since the Ryukyu culture and customs differ from those of China and Japan, the Ryukyu people can be considered a unique race.
The Ryukyu Kingdom had its own original form of Ryukyu Shinto, centered around Tida, the sun god, although it vanished from the forefront due to the policy of National Shintoism implemented by the Meiji government. In this belief system, far to the east lies the gods’ world of “Nirai Kanai.” On Kume Island, to the east of Okinawa Island, Amamikiyo, the goddess who founded the Ryukyu Kingdom, is said to have landed to establish the country. Therefore, Kume Island became a pilgrimage site for all the kings throughout the kingdom’s history and is still referred to as “God’s Island.”



According to the legend, Amamikiyo married Shinerikiyo, a god, and they lived on Hamahiga Island, where they had children. This is said to be the beginning of the Ryukyu people. The island is now well known as a power spot for those hoping to conceive. The sacred site that enshrines the gods who provide blessings is called “Mitama.” Seifa-utaki, located in Nanjo City on Okinawa Island, is the highest-ranking Mitama site and has been designated as a World Cultural Heritage.


Ryukyu Shinto shares ancestor worship with Japanese Shintoism, and it is believed that “humans go to Nirai Kanai after they die, and after thirty-three years of mourning, they become guardian gods.” There are many ceremonies held to pray for and express gratitude to ancestors. From July 13th to 15th, during the Bon festival based on the old calendar, the Ryukyu people hold a festival called “Eisaa” to honor and bid farewell to the spirits of their ancestors. These spirits are believed to return to this world, and the festival is marked by great excitement, with parades through the town where people sing and dance to traditional songs.

The Ryukyu people share a spirit-based belief system similar to the ancient Shinto traditions of the Jomon period. The most famous spirit is “Kijimuna,” a fire spirit often depicted with red hair, who dwells in the trees of the “Gajumaru” (Chinese banyan). It is believed that a house inhabited by a Kijimuna will be prosperous. The Gajumaru itself is regarded as a tree that brings blessings. The Ryukyu people also believe in an evil spirit known as “Majimun.” It is said that Majimun can only walk in a straight line, so to prevent its harmful influence, a stone talisman called “Ishigando” is placed at the end of T-junctions.





Other spiritual beliefs among the Ryukyu people include the following: “Yuta,” a shaman or maiden medium who can communicate with the supernatural world; “Noro,” a female priestess who performs official rituals; and the “Kaminchu” (god man) and “Kamingu” (god child), who play roles in the religious practices of the community.


The Ryukyu people, like the Ainu, have the belief that nothing in food should be wasted. While Okinawan culture, unlike that of Honshu Island, has no prohibition on eating meat, pork has been a staple in their diet for a long time. They often say, “We can eat all of it except for its voice.” They consume a pig from head to toe, preparing dishes such as Rafute (simmered pork belly with skin), Mimigaa (seasoned pig ears), Tebichi (simmered pig’s feet), Nakamijiru (soup made from organ meat), and others. Since Okinawan cuisine is primarily boiled, any unnecessary fat is removed during cooking. The Okinawan diet also includes not only seafood but also agricultural products such as Goya (bitter gourd) and Tofu. Okinawan food is considered very healthy. One principle of Chinese cuisine, “eating is the foundation of staying healthy,” has had a great influence on Okinawan cooking, so they sometimes refer to food as “Nuchigusui” (medicine for life).






Thanks to its mild climate, Okinawa had the highest average life expectancy from the end of World War II to the 1980s and became well-known as a place of healthy longevity. However, with the westernization of their diet, their position at the top of longevity rankings has since declined. In addition to these traditional dishes, Taco Rice and Pork-Egg Onigiri, created under the influence of American culture, are now considered “Okinawa soul food.”



The History of the Ryukyu Race

It is believed that people began settling in the Okinawa area during the mid or late Jomon period. Similar styles of Jomon clayware and dugout shelters, found in Udo City, Kumamoto, have also been discovered in Okinawa, suggesting cultural exchanges between Okinawa and Kyushu as early as that period. In the Yayoi period, trading goods such as clayware, iron axes, and small glass beads were introduced to Okinawa in exchange for seashells. Around the 12th century, powerful families known as Aji emerged in various districts and built Gusuku (castles) on the hills. This period, known as the “Age of Gusuku,” began. The remains of these Gusuku can be found at over 300 sites, from the Amami Islands in the north to the Miyako and Yaeyama Islands in the south. Through a combination of conflict and reconciliation, these powerful families sought unification, culminating in the establishment of the first Ryukyu Kingdom in 1429 by the leading unifier Shō Hashi. From then, the kingdom flourished, taking advantage of its strategic location to trade with Japan, Korea, China, and South Asia. In 1609, the Shimazu military force, consisting of 3,000 samurai warriors from the Satsuma Domain, invaded the Ryukyu Kingdom and occupied Shuri Castle. For the next 270 years, the Ryukyu Kingdom was effectively subjugated by the Satsuma Domain and the Edo Shogunate.



In 1879, the Meiji government expelled King Shō Tai from Shuri Castle by military force and incorporated the Ryukyu Kingdom into Japan. Under the policy of “abolition of feudal domains and establishment of prefectures,” the kingdom was reorganized as Okinawa Prefecture. Like the Ainu, the assimilation policy progressed in Okinawa and led to prejudices against Okinawan culture, customs, and language. The ethnic rights of the Okinawan people, such as their special privileges, were stripped away. Marriage discrimination and the rejection of residential contracts were common.
In March 1945, Okinawa became the battlefield of World War II, serving as the last fortress defending the Japanese mainland. The battles lasted for three months, resulting in more civilian casualties than military ones. It is said that one out of every four Okinawans was killed. After the end of World War II, the GHQ (General Headquarters) decided to separate the island area south of 30 degrees north latitude from Japan. Given the presence of the USSR and China, the American military began to build bases in Okinawa. Under the San Francisco Peace Treaty in 1952, Okinawa was officially separated from Japan, and for the next 27 years, it was occupied by the United States. During this period, more land in Okinawa was forcefully seized to build military bases. This sparked severe opposition movements among the Okinawan people, including the “Whole Island Conflict,” the “Return to Japan Movement,” and the “Koza Riot.”
In 1969, the Sato-Nixon Joint Communiqué was issued, deciding that Okinawa would eventually return to Japan. In 1972, Okinawa was officially returned to Japan. The currency was changed from the dollar to the yen, and the driving lane was switched from the right to the left. However, under the terms of the Okinawa Reversion Agreement, military bases were allowed to remain, which led to ongoing issues such as base construction, extraterritoriality, loud noise, and environmental destruction.
In 2021, a group of islands including Amami Ōshima, Tokunoshima, the northern part of Okinawa, and Iriomote were designated as a UNESCO World Heritage Site. In 2022, Okinawa marked the 50th anniversary of its return to Japan, and to celebrate this milestone, a series of NHK dramas titled “ChimuDondon” was broadcast, set in the “Yanbaru” region in the northern part of Okinawa Island.
Some Theories About the Mysterious Origin of the Japanese
With the advancement of DNA analysis, the origin of the Yamato race is becoming somewhat clearer, though much remains unknown. The mystery deepens as we continue to investigate, which is why the origin and history of Japan continue to captivate people as a source of historical intrigue.
One example of this mystery can be found in genetic studies. Some haplogroup-type genetic analysis of Y chromosomes, which are passed down through the paternal line, has shown that about 40 percent of Japanese people carry the YAP gene. This gene is not from the Yayoi people but originates from the Jomon people. As for other populations around the world, several groups share this gene: the Tibetan people, the inhabitants of the Andaman Islands in the Indian Ocean, Native Americans in both North and South America, and Jews, the descendants of ancient Israelites.
ハプログループ(英: haplogroup)とは、単一の一塩基多型 (SNP) 変異をもつ共通祖先をもつような、よく似たハプロタイプの集団のことで、単倍群とも訳される。

「日本人にもっとも多いハプログループは、D4、D5のDグループで、約4割を占めています。 このグループは、中央アジア、東アジアで優勢で、朝鮮半島や中国東北部でもこの二つが人口の3~4割を占めています。 ハプログループBは、日本人の7人に一人が該当する第二集団。
DNA分析の結果、シベリアのブリヤート人と遺伝的に最も近いことが判明した。 マンモスなど大型動物を狩猟して生きていた北方の人々が、日本人のルーツの一つだと分かってきたのである。
According to one theory, when the Northern Kingdom of Israel fell in 722 B.C., the Jewish people were divided into ten subgroups, one of which some believe eventually made its way to Japan. This theory is known as “the theory of Japanese-Jewish common ancestry.”


There are also some linguistic similarities between Japanese and Hebrew. For example, the Japanese word “samurai” is similar to the Hebrew word “shamurai” (meaning “guardian”), and the word “torii” in Japanese is thought to resemble the Hebrew word for “gate.” According to this theory, the name “Gion” in Kyoto may have derived from “Zion”, the ancient name for Jerusalem, a holy place for Jews. Additionally, the theory claims that some words and phrases whose meanings are unclear could actually be understood in Hebrew, such as the sumo term “Hakkeyoi”, the battle cry “Dokkoisho”, and even some phrases from “Kimigayo,” the Japanese national anthem, and the “Soran” folk song.Beyond this, there are many other intriguing mysteries to be explored regarding the history of Japan. We have briefly discussed the origins, history, and beginnings of Japan here, and if you are interested in learning more, there are many other books available that provide further insights into Japan’s fascinating history.
《日本語》 《ヘブライ語》 日ユ同祖論
■ミヤ(宮)=ミヤ(神様のいる場所)
■ミカド(帝)= ミガドル(高貴なお方)
■ミコト(尊)=マクト(王、王国)
■ネギ(神職)=ナギット(長、司)
■ヌシ(主)=ヌシ(長)
■ヤマト(大和)=ヤゥマト(神の民)
■サムライ(サムライ)=シャムライ(守る者)
■ヤリ(槍)=ヤリ(射る)
■ホロブ(滅ぶ)=ホレブ(滅ぶ)
■イム(忌む)=イム(ひどい)
■ダメ(駄目)=タメ(ダメ・汚れている)
■ハズカシメル(辱める)=ハデカシェム(名を踏みにじる)
■ニクム(憎む)=ニクム(憎む)
■カバウ(庇う)=カバア(隠す)
■ユルス(許す)=ユルス(取らせる)
■コマル(困る)=コマル(困る)
■スム(住む)=スム(住む)
■ツモル(積もる)=ツモル(積もる)
■コオル(凍る)=コ-ル(寒さ、冷たさ)
■スワル(座る)=スワル(座る)
■アルク(歩く)=ハラク(歩く)
■ハカル(測る)=ハカル(測る)
■トル(取る)=トル(取る)
■カク(書く)=カク(書く)
■アリガトウ(有難う) =アリ・ガド(私にとって幸福です)
■ナマル(訛る)=ナマル(訛る)
■アキナウ(商う)=アキナフ(買う)
■ヤケド(火傷)=ヤケド(火傷)
■ニオイ(匂い)=ニホヒ(匂い)
■カタ(肩)=カタフ(肩)
■ワラベ(子供)=ワラッベン(子供)
■アタリ(辺り)=アタリ(辺り)
■オワリ(終わり)=アハリ(終わり)
■ヤッホー!= ヤッホー!(神様)
■ヨイショ!= ヨイショ!(神が助けてくださる)
■ワッショイ!= ワッショイ!(神が来た)
■エンヤー(主の)コラ(為に) ドッコイショ(押すのに神の力が入り助かる)
■ハッケヨイノコッタ!= ハッケ(撃て)ヨイ(やっつけろ)ノコッタ(打ち破れ)
■ジャンケンポン!= ジャン(隠して)ケン(準備)ポン(来い)
■ヤーレンソーラン!= 神が答えてくださった。見てください。
■エッサホイサッサ!= エッサ(持ち上げる)
■サアー!= サア!(出発)
■ドスコイ = ドスコイ(異教徒をやっつけろ!)