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  4. On the Invention of Identity Politics: The Buraku Outcastes in Japan by J. Mark Ramseyer :: SSRN

The ainu population is Japan's only remarkable indigenous group - okinawans are not treated as such for various reasons. Oh, there are other quite obvious blunders in this text. They could be checked from about any book treating the minorities issue and published since Japan's minorities, ed. Michael Weiner, is a classic and a good read, if a bit dated.

IF anyone's interested, that is. I'm a bad writer and I don't seem to understand the mystical rules of wikipedia community, so I let you guys change it the way you want. What source? Cite it. I read this entire article and I still don't understand who these people are. Are they ethnically different? Do burakumin families remain so throughout the generations? I don't believe that just because your great-great grandfather was an undertaker during the Tokugawa era, that you are now officially an outcast burakumin and will remain so forever.

Why are they outcasts? There must be some kind of common thread between them, other than the fact that they have crappy jobs. Otherwise there probably wouldn't be "liberation" groups working to help them. It's just that this is an ambiguous article. It says that they're outcasts, gives some reasons why they're apparently disliked, and gives their history--but who are they? I whole heartedly agree, how are they identifiable as burakumin to people who discriminate against them? I once was told by a Japanese professor that there are literally lists of names of burakumin families, is this true?

If so is it a comprehensive list or just more like how someone with the last name of goldstein is likely to be jewish? Also if there are physical differences a description or picture may be in order? I'd help but I have no clue where to start other than agreeing that this article leaves a lot of questions unanswered? Mwv2 talk , 4 May UTC. As a foreigner living in Japan, further to the content of this article, I can add that the Burakumin are not "ethnically" different - though through long term discrimination it is arguable that perhaps they have married among their own for long periods of time and there are names that are associated with the Burakumin.

Lists of Burakumin names are illegal to produce, but do float around among the sort of people who would consider such a thing worth having. In short, the Burakumin is equivalent to a caste system, like the castes in India, and like the members of "untouchable" classes in India, there are people devoted to reducing occurrences of discrimination. In answer to your question "do Burakumin families remain so throughout the generations?

Burakumin areas seem to be low on the socio-economic ladder. Funnily enough, these are areas where I have experienced very low levels of "gaijin glaring" compared to other areas. Generally, the Burakumin are considered to be quite convivial and welcoming to foreigners.

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None of this is worthy of contributing to the article, which I thought to be quite illuminating, but then again, I have prior knowledge regarding the topic. I hope this helps to clarify your questions. Swann talk , 5 November UTC. Are the burakumin the same as the hisabetsu buraku? If so, perhaps the articles should be unified. Do the burakumin have anything at all to do with the Ainu? I was under the impression that they were completely separate groups If the Ainu aren't burakumin, the reference should probably be taken out.

Sekicho , Feb 27, UTC. There weren't any "Meiji magistrates" in , were there? Part of this sentence has to be incorrect. Sekicho , Feb 29, UTC. Somebody has just started an article on "buraku" that seems a decent attempt but a pointless duplication of what's here. In view of that, I'm about to convert it to a redirect, but before I do so, here's its content:. NB I didn't write the above it's primarily by This isn't correct English, plus it's strangely worded; I think it's implying the burakumin are disproportionately involved with the yakuza and thus deserve no respect?

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With such a big financial backing, both physical and non-physical community development projects were possible in Dowa projects. As Uchida points out, Buraku machizukuri could therefore be viewed as leading examples of post World War II community development. Uchida stresses that the good public housing with reasonably priced rent was built with intensive participation of the residents in the Buraku.

The civic participation model of Dowa project involving the neighborhood could be a model for low income neighborhoods in general personal communication with Uchida in October, The following Asaka neighborhood project is one of the typical Dowa machizukuri projects which are regarded as most successful. The Asaka neighborhood project Asaka is a typical Buraku neighborhood in western Osaka city. Homes had neither tap water nor sewer connections; residents were forced to use public water taps and common toilets. Access to the neighborhood was blocked on the south by the Yamato River, the west by the Osaka City University campus and the east by the Tennoji-Abiko railway.

Roads in and into the neighborhood were so narrow that motor vehicles could not pass and fire engines could not enter. To compound matters, in the Osaka city government made plans to build a subway depot on the north side of the neighborhood. Ignoring neighborhood protests, the city went ahead with the project in and Asaka became an island, totally isolated from the rest of the city with only a single road built to serve the depot providing access to the neighborhood. Change came gradually from the ground up. In the rail station issue was again taken up.

It was then that the Asaka chonaikai neighborhood association helped establish a branch of the BLL. Working with the local parent teachers association and workers organizations including the labor union representing the depot workers , the BLL-chonaikai began a campaign to remove the station. The struggle took another two decades, but the depot was eventually removed and the 28 acres on which it stood turned over to the neighborhood for redevelopment.

Under BLL leadership, Asaka neighborhood developed an alliance with the adjacent working class neighborhood of Sumiyoshi to develop a comprehensive neighborhood revitalization plan. The plan was drafted and implemented by the residents: they built parks, a community sports ground, a community pubic bath, a centre for disabled people, a primary school, a junior high school, and attractive public apartments. By most accounts, Yoshihiko Yamamoto was the key leader and catalyst for the transformation.

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A Buraku community leader and his tactics Yoshihiko Yamamoto, now 60 years old, is an extraordinary community leader and director of the Asaka Neighborhood BLL. His family life was typical for Buraku at that time. They were extremely poor, and he was semi-literate without a stable job. We got it through negotiation with the Osaka government.

The apartment construction split the community because the government promised both the chonaikai and the BLL control.

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Learning of the duplicity, the organizations began to fight with each other. Eventually, the government gave 70 blocks to the BLL and 30 to the chonaikai. My mother came to Asaka and got housing from chonaikai. Because of this, BLL members shouted at us from outside denouncing my mother as a traitor. She had been suffering from heart problems and I was very angry at that time. Yata was renowned as an active Buraku neighborhood for its political engagement.

Out of seven national leaders of the BLL, three came from Yata. His new mentor from Yata told him to study reading and writing by attending an evening literacy class in the neighborhood. Out of this study, he learned to focus on the issues of day-to-day life.

Not private interests. We had serious fights between the chonaikai the more conservative pro-government neighborhood association and BLL based organizations. We hated each other while fighting for public housing. This taught me a lesson that we should find a common goal which no one can contest. The youth group tackled the poor school performance of Buraku kids. At the time, juvenile delinquency was rampant and most kids had grades inadequate to advance to a public high school.

Students indulged in cigarette smoking, glue sniffing and playing hooky from class.

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The youth group began a program dubbed Education Safeguard. But how can they study well if their parents do not know how to read and write? Their family background was such that kids did not have any incentive to study. So we implemented a 70 day study camp, with sympathetic school teachers and the Buraku youth group. We worked with 13 kids who were about to take the entrance exam for high school.

All 13 students passed the exam which was previously said to be too difficult for Buraku kids. This gave us enormous trust from Buraku parents as everyone wanted their kids to go to a good school. They knew education was important to break the chain of poverty.

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But they did not know how. They did not know what was necessary for the community, but I thought we need to put the community first and not the individual needs since that would stop the fighting. Yamamoto felt Yata was far more advanced at providing job training to residents.

On the Invention of Identity Politics: The Buraku Outcastes in Japan by J. Mark Ramseyer :: SSRN

We can help you starting up. Some women at Asaka noticed that there were cooking staff working for primary and secondary schools. They asked me how they could become one of those, as they admired the full time job. I told them that you have to get a license to be a cook for schools. In order to be a licensed cook, you have to pass the national exam. So you need to know how to read and write.