An inclusive model of community-based Indigenous physical anthropological research projects has been conducted by constructing dialogues between researchers and Indigenous descendant communities in...Show moreAn inclusive model of community-based Indigenous physical anthropological research projects has been conducted by constructing dialogues between researchers and Indigenous descendant communities in a global context. Acknowledging the ownership of Indigenous communities over the ancestral human remains, physical anthropologists often support repatriation by closely working with community members. However, in Japan, the repatriation of human remains of the Indigenous Ainu people has not successfully collaborated with physical anthropologists. The relationship between physical anthropologists and Ainu people who are being critical of the use of “stolen”, unethically excavated ancestral human remains on scientific research is in much tension and they are far from an inclusive model. This thesis addresses the issues surrounding the attempts of communication between these parties. By understanding the social and historical background of the situation, as well as comparing occasional dialogues and opinions of stakeholders with successful cases of an inclusive model in global context, I was able to identify the issues. Despite the acknowledgement of the rights of the Ainu over their heritage in the code of ethics, the attempts of making communication are insufficient in terms of the recognition of Ainu kotan (community) with their ownership over the ancestral remains, and there are misconceptions and ignorance between each other. In order to move forward towards an inclusive model, physical anthropologists should approach to the Ainu sincerely to construct dialogue by charanke, a discussion in Ainu manner. Understanding the specific demands and feelings of Ainu kotan and being aware the socio-political impacts of their research outcomes are also essential. Through these efforts, an inclusive model may be achieved in the future, working with the Ainu as sisamu, good neighbour.Show less
Since the turn of the century, there has been a notable increase in the popularity of depictions and exhibitions featuring Japanese prehistoric figurines, better known as dogū. These artefacts from...Show moreSince the turn of the century, there has been a notable increase in the popularity of depictions and exhibitions featuring Japanese prehistoric figurines, better known as dogū. These artefacts from the Jōmon Period (about 15.600 to 3200 years BP) with a supposed ritual purpose increasingly show up in and outside of archaeology. In this paper I look for a possible explanation for this recently heightened interest. This is done by asking two questions: 1. Where are dogū present, and 2. how can this be explained? Going from Japan’s identity and the nature of their connection with the past, in this paper I look for the ulterior motives and goals behind the presence of dogū where they are most often seen: museums, art, popular culture/media. The first part, an analysis of dogū in Japan, shows that Japan’s view of its Jōmon past has changed since World War II. Out of nationalism a link is created with a past in which Japan was supposedly still unique and pure. Dogū reflect this and have thus come to represent Jōmon heritage. Good characteristics and aspects are selectively emphasized. In this way a generalizing story is created, that unfortunately negatively impacts the diversity that existed in the past. On the other hand, the mysticism and mysterious nature of dogū are a source of inspiration for artists and popular media such as anime, manga and videogames. The second half investigates the presence of dogū in the West, which can be largely attributed to several researchers who publicize across country borders and have brought dogū to Western museums. A case study of the ‘Power of Dogū’ and ‘Unearthed’ exhibitions offers insight into the goals behind this kind of exhibition. The Jōmon period and its dogū are used to represent the cultural traditions of Japan. In the debate on world heritage too dogū are used to promote the Jōmon period, as evidenced by my case study of a debate on Jōmon heritage in Paris.Show less
