Forum
»
Just checking in on all my protégés
- Results 1 to 9 of 9
-
Page 1 of 1
12-16-2020, 02:20 AM
-
#1
12-16-2020, 02:22 AM
-
#2
- Sinan09400
- Registered User
-
- Sinan09400
- Registered User
- Join Date: Dec 2012
- Location: Türkiye, Turkey
- Posts: 23,647
- Rep Power: 73617
-
-
The Ainu or the Aynu (Ainu: アィヌ, Aynu, Аину; Japanese: アイヌ, Ainu; Russian: Áйны, Áĭny), also known as the Ezo (蝦夷) in historical Japanese texts, are an East Asian ethnic group indigenous to Japan, the original inhabitants of Hokkaidō[6] (and formerly North-Eastern Honshū) and nearby Russia (Sakhalin, the Kuril Islands, Khabarovsk Krai and the Kamchatka Peninsula).[7][8][9]
Official estimates place the total Ainu population of Japan at 25,000. Unofficial estimates place the total population at 200,000 or higher, as the near-total assimilation of the Ainu into Japanese society has resulted in many individuals with Ainu heritage having no knowledge of their ancestry.[1]
Recent research suggests that Ainu culture originated from a merger of the Okhotsk and Satsumon cultures.[10] According to Lee and Hasegawa, the Ainu descend from the Okhotsk which rapidly expanded from northern Hokkaido into the Kurils and Honshu. These early inhabitants did not speak the Japanese language; some were conquered by the Japanese early in the 9th century.[11] In 1264, the Ainu invaded the land of the Nivkh people. The Ainu also started an expedition into the Amur region, which was then controlled by the Yuan Dynasty, resulting in reprisals by the Mongols who invaded Sakhalin.[12][13] Active contact between the Wa-jin (the ethnically Japanese, also known as Yamato-jin) and the Ainu of Ezogashima (now known as Hokkaidō) began in the 13th century.[14] The Ainu formed a society of hunter-gatherers, surviving mainly by hunting and fishing. They followed a religion which was based on natural phenomena.[15]
During the Muromachi period (1336–1573), many Ainu were subject to Japanese rule. Disputes between the Japanese and Ainu developed into large-scale violence, Koshamain's Revolt, in 1456. Takeda Nobuhiro killed the Ainu leader, Koshamain.
An Ainu couple in Japan (1914)
During the Edo period (1601–1868) the Ainu, who controlled the northern island which is now named Hokkaidō, became increasingly involved in trade with the Japanese who controlled the southern portion of the island. The Tokugawa bakufu (feudal government) granted the Matsumae clan exclusive rights to trade with the Ainu in the northern part of the island. Later, the Matsumae began to lease out trading rights to Japanese merchants, and contact between Japanese and Ainu became more extensive. Throughout this period Ainu groups competed with each other to import goods from the Japanese, and epidemic diseases such as smallpox reduced the population.[16] Although the increased contact created by the trade between the Japanese and the Ainu contributed to increased mutual understanding, it also led to conflict which occasionally intensified into violent Ainu revolts. The most important was Shakushain's Revolt (1669–1672), an Ainu rebellion against Japanese authority. Another large-scale revolt by Ainu against Japanese rule was the Menashi-Kunashir Battle in 1789.
From 1799 to 1806, the shogunate took direct control of southern Hokkaidō. Ainu men were deported to merchant subcontractors for five and ten-year terms of service, and were enticed with rewards of food and clothing if they agreed to drop their native language and culture and become Japanese. Ainu women were separated from their husbands and forcibly married to Japanese merchants and fishermen, who were told that a taboo forbade them from bringing their wives to Hokkaidō. Women were often tortured if they resisted rape by their new Japanese husbands, and frequently ran away into the mountains. These policies of family separation and forcible assimilation, combined with the impact of smallpox, caused the Ainu population to drop significantly in the early 19th century.[1
Meiji Restoration and later
In the 18th century, there were 80,000 Ainu.[18] In 1868, there were about 15,000 Ainu in Hokkaidō, 2000 in Sakhalin and around 100 in the Kuril islands.[19]
The beginning of the Meiji Restoration in 1868 proved a turning point for Ainu culture. The Japanese government introduced a variety of social, political, and economic reforms in hope of modernizing the country in the Western style. One innovation involved the annexation of Hokkaidō. Sjöberg quotes Baba's (1890) account of the Japanese government's reasoning:[16]
... The development of Japan's large northern island had several objectives: First, it was seen as a means to defend Japan from a rapidly developing and expansionist Russia. Second ... it offered a solution to the unemployment for the former samurai class ... Finally, development promised to yield the needed natural resources for a growing capitalist economy.[20]
In 1899, the Japanese government passed an act labelling the Ainu as "former aborigines", with the idea they would assimilate—this resulted in the Japanese government taking the land where the Ainu people lived and placing it from then on under Japanese control.[21] Also at this time, the Ainu were granted automatic Japanese citizenship, effectively denying them the status of an indigenous group.
Ainu bear sacrifice. Japanese scroll painting, c. 1870
The Ainu were becoming increasingly marginalized on their own land—over a period of only 36 years, the Ainu went from being a relatively isolated group of people to having their land, language, religion and customs assimilated into those of the Japanese.[22] In addition to this, the land the Ainu lived on was distributed to the Wa-Jin who had decided to move to Hokkaidō, encouraged by the Japanese government of the Meiji era to take advantage of the island's abundant natural resources, and to create and maintain farms in the model of Western industrial agriculture. While at the time, the process was openly referred to as colonization (拓殖, takushoku), the notion was later reframed by Japanese elites to the currently common usage kaitaku (開拓), which instead conveys a sense of opening up or reclamation of the Ainu lands.[23] As well as this, factories such as flour mills, beer breweries and mining practices resulted in the creation of infrastructure such as roads and railway lines, during a development period that lasted until 1904.[24] During this time, the Ainu were forced to learn Japanese, required to adopt Japanese names, and ordered to cease religious practices such as animal sacrifice and the custom of tattooing.[25]
Sakhalin Ainu in 1904
The 1899 act was replaced in 1997—until then the government had stated there were no ethnic minority groups.[10] It was not until June 6, 2008, that Japan formally recognised the Ainu as an indigenous group (see § Official recognition in Japan).[10]
The vast majority of these Wa-Jin men are believed to have compelled Ainu women to partner with them as local wives.[26] Intermarriage between Japanese and Ainu was actively promoted by the Ainu to lessen the chances of discrimination against their offspring. As a result, many Ainu are indistinguishable from their Japanese neighbors, but some Ainu-Japanese are interested in traditional Ainu culture. For example, Oki, born as a child of an Ainu father and a Japanese mother, became a musician who plays the traditional Ainu instrument tonkori.[27] There are also many small towns in the southeastern or Hidaka region where ethnic Ainu live such as in Nibutani (Ainu: Niputay). Many live in Sambutsu especially, on the eastern coast. In 1966 the number of "pure" Ainu was about 300.[28]
Their most widely known ethnonym is derived from the word ainu, which means "human" (particularly as opposed to kamui, divine beings). Ainu also identify themselves as Utari ("comrade" or "people" in the Ainu language). Official documents use both names.
Official estimates place the total Ainu population of Japan at 25,000. Unofficial estimates place the total population at 200,000 or higher, as the near-total assimilation of the Ainu into Japanese society has resulted in many individuals with Ainu heritage having no knowledge of their ancestry.[1]
Recent research suggests that Ainu culture originated from a merger of the Okhotsk and Satsumon cultures.[10] According to Lee and Hasegawa, the Ainu descend from the Okhotsk which rapidly expanded from northern Hokkaido into the Kurils and Honshu. These early inhabitants did not speak the Japanese language; some were conquered by the Japanese early in the 9th century.[11] In 1264, the Ainu invaded the land of the Nivkh people. The Ainu also started an expedition into the Amur region, which was then controlled by the Yuan Dynasty, resulting in reprisals by the Mongols who invaded Sakhalin.[12][13] Active contact between the Wa-jin (the ethnically Japanese, also known as Yamato-jin) and the Ainu of Ezogashima (now known as Hokkaidō) began in the 13th century.[14] The Ainu formed a society of hunter-gatherers, surviving mainly by hunting and fishing. They followed a religion which was based on natural phenomena.[15]
During the Muromachi period (1336–1573), many Ainu were subject to Japanese rule. Disputes between the Japanese and Ainu developed into large-scale violence, Koshamain's Revolt, in 1456. Takeda Nobuhiro killed the Ainu leader, Koshamain.
An Ainu couple in Japan (1914)
During the Edo period (1601–1868) the Ainu, who controlled the northern island which is now named Hokkaidō, became increasingly involved in trade with the Japanese who controlled the southern portion of the island. The Tokugawa bakufu (feudal government) granted the Matsumae clan exclusive rights to trade with the Ainu in the northern part of the island. Later, the Matsumae began to lease out trading rights to Japanese merchants, and contact between Japanese and Ainu became more extensive. Throughout this period Ainu groups competed with each other to import goods from the Japanese, and epidemic diseases such as smallpox reduced the population.[16] Although the increased contact created by the trade between the Japanese and the Ainu contributed to increased mutual understanding, it also led to conflict which occasionally intensified into violent Ainu revolts. The most important was Shakushain's Revolt (1669–1672), an Ainu rebellion against Japanese authority. Another large-scale revolt by Ainu against Japanese rule was the Menashi-Kunashir Battle in 1789.
From 1799 to 1806, the shogunate took direct control of southern Hokkaidō. Ainu men were deported to merchant subcontractors for five and ten-year terms of service, and were enticed with rewards of food and clothing if they agreed to drop their native language and culture and become Japanese. Ainu women were separated from their husbands and forcibly married to Japanese merchants and fishermen, who were told that a taboo forbade them from bringing their wives to Hokkaidō. Women were often tortured if they resisted rape by their new Japanese husbands, and frequently ran away into the mountains. These policies of family separation and forcible assimilation, combined with the impact of smallpox, caused the Ainu population to drop significantly in the early 19th century.[1
Meiji Restoration and later
In the 18th century, there were 80,000 Ainu.[18] In 1868, there were about 15,000 Ainu in Hokkaidō, 2000 in Sakhalin and around 100 in the Kuril islands.[19]
The beginning of the Meiji Restoration in 1868 proved a turning point for Ainu culture. The Japanese government introduced a variety of social, political, and economic reforms in hope of modernizing the country in the Western style. One innovation involved the annexation of Hokkaidō. Sjöberg quotes Baba's (1890) account of the Japanese government's reasoning:[16]
... The development of Japan's large northern island had several objectives: First, it was seen as a means to defend Japan from a rapidly developing and expansionist Russia. Second ... it offered a solution to the unemployment for the former samurai class ... Finally, development promised to yield the needed natural resources for a growing capitalist economy.[20]
In 1899, the Japanese government passed an act labelling the Ainu as "former aborigines", with the idea they would assimilate—this resulted in the Japanese government taking the land where the Ainu people lived and placing it from then on under Japanese control.[21] Also at this time, the Ainu were granted automatic Japanese citizenship, effectively denying them the status of an indigenous group.
Ainu bear sacrifice. Japanese scroll painting, c. 1870
The Ainu were becoming increasingly marginalized on their own land—over a period of only 36 years, the Ainu went from being a relatively isolated group of people to having their land, language, religion and customs assimilated into those of the Japanese.[22] In addition to this, the land the Ainu lived on was distributed to the Wa-Jin who had decided to move to Hokkaidō, encouraged by the Japanese government of the Meiji era to take advantage of the island's abundant natural resources, and to create and maintain farms in the model of Western industrial agriculture. While at the time, the process was openly referred to as colonization (拓殖, takushoku), the notion was later reframed by Japanese elites to the currently common usage kaitaku (開拓), which instead conveys a sense of opening up or reclamation of the Ainu lands.[23] As well as this, factories such as flour mills, beer breweries and mining practices resulted in the creation of infrastructure such as roads and railway lines, during a development period that lasted until 1904.[24] During this time, the Ainu were forced to learn Japanese, required to adopt Japanese names, and ordered to cease religious practices such as animal sacrifice and the custom of tattooing.[25]
Sakhalin Ainu in 1904
The 1899 act was replaced in 1997—until then the government had stated there were no ethnic minority groups.[10] It was not until June 6, 2008, that Japan formally recognised the Ainu as an indigenous group (see § Official recognition in Japan).[10]
The vast majority of these Wa-Jin men are believed to have compelled Ainu women to partner with them as local wives.[26] Intermarriage between Japanese and Ainu was actively promoted by the Ainu to lessen the chances of discrimination against their offspring. As a result, many Ainu are indistinguishable from their Japanese neighbors, but some Ainu-Japanese are interested in traditional Ainu culture. For example, Oki, born as a child of an Ainu father and a Japanese mother, became a musician who plays the traditional Ainu instrument tonkori.[27] There are also many small towns in the southeastern or Hidaka region where ethnic Ainu live such as in Nibutani (Ainu: Niputay). Many live in Sambutsu especially, on the eastern coast. In 1966 the number of "pure" Ainu was about 300.[28]
Their most widely known ethnonym is derived from the word ainu, which means "human" (particularly as opposed to kamui, divine beings). Ainu also identify themselves as Utari ("comrade" or "people" in the Ainu language). Official documents use both names.
12-16-2020, 02:25 AM
-
#3
- Mcfreako
- Let's be friends :-)
-
- Mcfreako
- Let's be friends :-)
- Join Date: Jul 2005
- Location: Florida, United States
- Posts: 41,917
- Rep Power: 180375
-
-
Originally Posted By Sinan09400⏩
Translate this to white plzThe Ainu or the Aynu (Ainu: アィヌ, Aynu, Аину; Japanese: アイヌ, Ainu; Russian: Áйны, Áĭny), also known as the Ezo (蝦夷) in historical Japanese texts, are an East Asian ethnic group indigenous to Japan, the original inhabitants of Hokkaidō[6] (and formerly North-Eastern Honshū) and nearby Russia (Sakhalin, the Kuril Islands, Khabarovsk Krai and the Kamchatka Peninsula).[7][8][9]
Official estimates place the total Ainu population of Japan at 25,000. Unofficial estimates place the total population at 200,000 or higher, as the near-total assimilation of the Ainu into Japanese society has resulted in many individuals with Ainu heritage having no knowledge of their ancestry.[1]
Recent research suggests that Ainu culture originated from a merger of the Okhotsk and Satsumon cultures.[10] According to Lee and Hasegawa, the Ainu descend from the Okhotsk which rapidly expanded from northern Hokkaido into the Kurils and Honshu. These early inhabitants did not speak the Japanese language; some were conquered by the Japanese early in the 9th century.[11] In 1264, the Ainu invaded the land of the Nivkh people. The Ainu also started an expedition into the Amur region, which was then controlled by the Yuan Dynasty, resulting in reprisals by the Mongols who invaded Sakhalin.[12][13] Active contact between the Wa-jin (the ethnically Japanese, also known as Yamato-jin) and the Ainu of Ezogashima (now known as Hokkaidō) began in the 13th century.[14] The Ainu formed a society of hunter-gatherers, surviving mainly by hunting and fishing. They followed a religion which was based on natural phenomena.[15]
During the Muromachi period (1336–1573), many Ainu were subject to Japanese rule. Disputes between the Japanese and Ainu developed into large-scale violence, Koshamain's Revolt, in 1456. Takeda Nobuhiro killed the Ainu leader, Koshamain.
An Ainu couple in Japan (1914)
During the Edo period (1601–1868) the Ainu, who controlled the northern island which is now named Hokkaidō, became increasingly involved in trade with the Japanese who controlled the southern portion of the island. The Tokugawa bakufu (feudal government) granted the Matsumae clan exclusive rights to trade with the Ainu in the northern part of the island. Later, the Matsumae began to lease out trading rights to Japanese merchants, and contact between Japanese and Ainu became more extensive. Throughout this period Ainu groups competed with each other to import goods from the Japanese, and epidemic diseases such as smallpox reduced the population.[16] Although the increased contact created by the trade between the Japanese and the Ainu contributed to increased mutual understanding, it also led to conflict which occasionally intensified into violent Ainu revolts. The most important was Shakushain's Revolt (1669–1672), an Ainu rebellion against Japanese authority. Another large-scale revolt by Ainu against Japanese rule was the Menashi-Kunashir Battle in 1789.
From 1799 to 1806, the shogunate took direct control of southern Hokkaidō. Ainu men were deported to merchant subcontractors for five and ten-year terms of service, and were enticed with rewards of food and clothing if they agreed to drop their native language and culture and become Japanese. Ainu women were separated from their husbands and forcibly married to Japanese merchants and fishermen, who were told that a taboo forbade them from bringing their wives to Hokkaidō. Women were often tortured if they resisted rape by their new Japanese husbands, and frequently ran away into the mountains. These policies of family separation and forcible assimilation, combined with the impact of smallpox, caused the Ainu population to drop significantly in the early 19th century.[1
Meiji Restoration and later
In the 18th century, there were 80,000 Ainu.[18] In 1868, there were about 15,000 Ainu in Hokkaidō, 2000 in Sakhalin and around 100 in the Kuril islands.[19]
The beginning of the Meiji Restoration in 1868 proved a turning point for Ainu culture. The Japanese government introduced a variety of social, political, and economic reforms in hope of modernizing the country in the Western style. One innovation involved the annexation of Hokkaidō. Sjöberg quotes Baba's (1890) account of the Japanese government's reasoning:[16]
... The development of Japan's large northern island had several objectives: First, it was seen as a means to defend Japan from a rapidly developing and expansionist Russia. Second ... it offered a solution to the unemployment for the former samurai class ... Finally, development promised to yield the needed natural resources for a growing capitalist economy.[20]
In 1899, the Japanese government passed an act labelling the Ainu as "former aborigines", with the idea they would assimilate—this resulted in the Japanese government taking the land where the Ainu people lived and placing it from then on under Japanese control.[21] Also at this time, the Ainu were granted automatic Japanese citizenship, effectively denying them the status of an indigenous group.
Ainu bear sacrifice. Japanese scroll painting, c. 1870
The Ainu were becoming increasingly marginalized on their own land—over a period of only 36 years, the Ainu went from being a relatively isolated group of people to having their land, language, religion and customs assimilated into those of the Japanese.[22] In addition to this, the land the Ainu lived on was distributed to the Wa-Jin who had decided to move to Hokkaidō, encouraged by the Japanese government of the Meiji era to take advantage of the island's abundant natural resources, and to create and maintain farms in the model of Western industrial agriculture. While at the time, the process was openly referred to as colonization (拓殖, takushoku), the notion was later reframed by Japanese elites to the currently common usage kaitaku (開拓), which instead conveys a sense of opening up or reclamation of the Ainu lands.[23] As well as this, factories such as flour mills, beer breweries and mining practices resulted in the creation of infrastructure such as roads and railway lines, during a development period that lasted until 1904.[24] During this time, the Ainu were forced to learn Japanese, required to adopt Japanese names, and ordered to cease religious practices such as animal sacrifice and the custom of tattooing.[25]
Sakhalin Ainu in 1904
The 1899 act was replaced in 1997—until then the government had stated there were no ethnic minority groups.[10] It was not until June 6, 2008, that Japan formally recognised the Ainu as an indigenous group (see § Official recognition in Japan).[10]
The vast majority of these Wa-Jin men are believed to have compelled Ainu women to partner with them as local wives.[26] Intermarriage between Japanese and Ainu was actively promoted by the Ainu to lessen the chances of discrimination against their offspring. As a result, many Ainu are indistinguishable from their Japanese neighbors, but some Ainu-Japanese are interested in traditional Ainu culture. For example, Oki, born as a child of an Ainu father and a Japanese mother, became a musician who plays the traditional Ainu instrument tonkori.[27] There are also many small towns in the southeastern or Hidaka region where ethnic Ainu live such as in Nibutani (Ainu: Niputay). Many live in Sambutsu especially, on the eastern coast. In 1966 the number of "pure" Ainu was about 300.[28]
Their most widely known ethnonym is derived from the word ainu, which means "human" (particularly as opposed to kamui, divine beings). Ainu also identify themselves as Utari ("comrade" or "people" in the Ainu language). Official documents use both names.
Official estimates place the total Ainu population of Japan at 25,000. Unofficial estimates place the total population at 200,000 or higher, as the near-total assimilation of the Ainu into Japanese society has resulted in many individuals with Ainu heritage having no knowledge of their ancestry.[1]
Recent research suggests that Ainu culture originated from a merger of the Okhotsk and Satsumon cultures.[10] According to Lee and Hasegawa, the Ainu descend from the Okhotsk which rapidly expanded from northern Hokkaido into the Kurils and Honshu. These early inhabitants did not speak the Japanese language; some were conquered by the Japanese early in the 9th century.[11] In 1264, the Ainu invaded the land of the Nivkh people. The Ainu also started an expedition into the Amur region, which was then controlled by the Yuan Dynasty, resulting in reprisals by the Mongols who invaded Sakhalin.[12][13] Active contact between the Wa-jin (the ethnically Japanese, also known as Yamato-jin) and the Ainu of Ezogashima (now known as Hokkaidō) began in the 13th century.[14] The Ainu formed a society of hunter-gatherers, surviving mainly by hunting and fishing. They followed a religion which was based on natural phenomena.[15]
During the Muromachi period (1336–1573), many Ainu were subject to Japanese rule. Disputes between the Japanese and Ainu developed into large-scale violence, Koshamain's Revolt, in 1456. Takeda Nobuhiro killed the Ainu leader, Koshamain.
An Ainu couple in Japan (1914)
During the Edo period (1601–1868) the Ainu, who controlled the northern island which is now named Hokkaidō, became increasingly involved in trade with the Japanese who controlled the southern portion of the island. The Tokugawa bakufu (feudal government) granted the Matsumae clan exclusive rights to trade with the Ainu in the northern part of the island. Later, the Matsumae began to lease out trading rights to Japanese merchants, and contact between Japanese and Ainu became more extensive. Throughout this period Ainu groups competed with each other to import goods from the Japanese, and epidemic diseases such as smallpox reduced the population.[16] Although the increased contact created by the trade between the Japanese and the Ainu contributed to increased mutual understanding, it also led to conflict which occasionally intensified into violent Ainu revolts. The most important was Shakushain's Revolt (1669–1672), an Ainu rebellion against Japanese authority. Another large-scale revolt by Ainu against Japanese rule was the Menashi-Kunashir Battle in 1789.
From 1799 to 1806, the shogunate took direct control of southern Hokkaidō. Ainu men were deported to merchant subcontractors for five and ten-year terms of service, and were enticed with rewards of food and clothing if they agreed to drop their native language and culture and become Japanese. Ainu women were separated from their husbands and forcibly married to Japanese merchants and fishermen, who were told that a taboo forbade them from bringing their wives to Hokkaidō. Women were often tortured if they resisted rape by their new Japanese husbands, and frequently ran away into the mountains. These policies of family separation and forcible assimilation, combined with the impact of smallpox, caused the Ainu population to drop significantly in the early 19th century.[1
Meiji Restoration and later
In the 18th century, there were 80,000 Ainu.[18] In 1868, there were about 15,000 Ainu in Hokkaidō, 2000 in Sakhalin and around 100 in the Kuril islands.[19]
The beginning of the Meiji Restoration in 1868 proved a turning point for Ainu culture. The Japanese government introduced a variety of social, political, and economic reforms in hope of modernizing the country in the Western style. One innovation involved the annexation of Hokkaidō. Sjöberg quotes Baba's (1890) account of the Japanese government's reasoning:[16]
... The development of Japan's large northern island had several objectives: First, it was seen as a means to defend Japan from a rapidly developing and expansionist Russia. Second ... it offered a solution to the unemployment for the former samurai class ... Finally, development promised to yield the needed natural resources for a growing capitalist economy.[20]
In 1899, the Japanese government passed an act labelling the Ainu as "former aborigines", with the idea they would assimilate—this resulted in the Japanese government taking the land where the Ainu people lived and placing it from then on under Japanese control.[21] Also at this time, the Ainu were granted automatic Japanese citizenship, effectively denying them the status of an indigenous group.
Ainu bear sacrifice. Japanese scroll painting, c. 1870
The Ainu were becoming increasingly marginalized on their own land—over a period of only 36 years, the Ainu went from being a relatively isolated group of people to having their land, language, religion and customs assimilated into those of the Japanese.[22] In addition to this, the land the Ainu lived on was distributed to the Wa-Jin who had decided to move to Hokkaidō, encouraged by the Japanese government of the Meiji era to take advantage of the island's abundant natural resources, and to create and maintain farms in the model of Western industrial agriculture. While at the time, the process was openly referred to as colonization (拓殖, takushoku), the notion was later reframed by Japanese elites to the currently common usage kaitaku (開拓), which instead conveys a sense of opening up or reclamation of the Ainu lands.[23] As well as this, factories such as flour mills, beer breweries and mining practices resulted in the creation of infrastructure such as roads and railway lines, during a development period that lasted until 1904.[24] During this time, the Ainu were forced to learn Japanese, required to adopt Japanese names, and ordered to cease religious practices such as animal sacrifice and the custom of tattooing.[25]
Sakhalin Ainu in 1904
The 1899 act was replaced in 1997—until then the government had stated there were no ethnic minority groups.[10] It was not until June 6, 2008, that Japan formally recognised the Ainu as an indigenous group (see § Official recognition in Japan).[10]
The vast majority of these Wa-Jin men are believed to have compelled Ainu women to partner with them as local wives.[26] Intermarriage between Japanese and Ainu was actively promoted by the Ainu to lessen the chances of discrimination against their offspring. As a result, many Ainu are indistinguishable from their Japanese neighbors, but some Ainu-Japanese are interested in traditional Ainu culture. For example, Oki, born as a child of an Ainu father and a Japanese mother, became a musician who plays the traditional Ainu instrument tonkori.[27] There are also many small towns in the southeastern or Hidaka region where ethnic Ainu live such as in Nibutani (Ainu: Niputay). Many live in Sambutsu especially, on the eastern coast. In 1966 the number of "pure" Ainu was about 300.[28]
Their most widely known ethnonym is derived from the word ainu, which means "human" (particularly as opposed to kamui, divine beings). Ainu also identify themselves as Utari ("comrade" or "people" in the Ainu language). Official documents use both names.
Call me Sally
12-16-2020, 02:43 AM
-
#4
- capowt
- cooked
-
- capowt
- cooked
- Join Date: Sep 2011
- Location: Sydney, NSW, Australia
- Posts: 10,836
- Rep Power: 226391
-
-
My dearest Mcfreako,
You have just left my side and already I miss you so. The day has broken dismal and gray... pushing a heavy despondence down upon me and trying to wash away the warmth of your embrace. I know if only you were here the rain would not dampen my spirit so. No, we would lie warm in front of the fire enjoying both the day and one another.
So I take up my best stationary and will attempt to use my best hand to send along my thoughts of love and longing...for by so doing, I will be forced into thinking only of you and at least a memory of my joy shall return.
But can words alone ever hope to adequately express all that I feel? Surely not, and yet I hope somehow to convey what you mean to me and how my life has changed because you are now a part of it. Yes, my love, it has surely changed...and I have changed. You have shown me my true place in the larger scheme of this great circle of life wherein we all dance. And that place is under you...to look to your happiness in total surrender...to be the one that satisfies your sexual needs.
Oh my dear Mcfreako, can you even begin to imagine what that confession means to me? Can you know what it means for one man to surrender his manhood to another? Can you pretend to know how it feels for me to be taken by you as a man takes a woman? I, who in the past have taken women as a man, have now become as a woman to another man! No, I do not believe you can fully understand these emotions that I feel. I myself do not truly comprehend them even though they well up from the core of my being. And yet, surely you have some inkling as to how I feel because it has been your words...your actions...your seduction...that has brought me to this place. Did you not know that you were asking me to lay aside a part of my own manly pride as you took my body...as you took my soul?
But nay! You did not take these things, did you? Instead you simply showed me how desperately I wanted to give them to you. In your wisdom, gentleness, and love, you just offered me the opportunity to offer up those things that I so needed to forfeit...the surrender that would set me free. So, it is I who has freely given my all to you...and now I sometimes fear what shall come of that giving. Shall my new found freedom be the very thing that destroys me? After you have helped me to know myself and allowed me this opportunity to know the truth, shall you ever grow tired of my love and turn me aside? How could I ever go back to being the man I was after I have become what I am meant to be?
Oh Mcfreako! How can I possibly tell you how it feels to surrender it all? To explain to you the sweet humiliation I experience at my submission to your strength. And the humiliation is sweet...so very sweet...and how ironic that sounds to me even as I write the words. For what man would think of such emotions as a pleasant thing? And yet, it is the very act of laying my manhood at your feet that sends such a tingle of joy throughout my entire body! To kneel before you stripped naked, and take your swollen symbol of virility into my mouth and suckle you as a babe would his mother...somehow knowing that I will receive sustenance and life from deep within you. And with your growing awakening, I feel your urgent but loving hand on the back of my head as you force my mouth tightly onto your strength...to be choked by your power. And then it is no longer I who is giving service to my man. No, it is he who is taking what is rightfully his own as you begin that primordial motion back and forth, using my mouth for your pleasure.
Should a man not feel shame at being on his knees and allowing another man to use his mouth as he would a woman's body? At yet I do not feel shame, I feel conquered...and content in my subjugation. See, my own erection would prove me to be a liar if I tried to say my desire was not equally awakened by our act. To feel your arousal grow from my service ignites my own lust. And my dear Mcfreako, each time you have done this to me I have become more of your possession...until now I am yours...yours in every sense of the word. This, my love, is the sweet humiliation you give me that my feeble words so inadequately describe.
And shall I go on to describe the ultimate act of my capitulation? You know of what I speak...the giving up of my body to your penetration. Do you think it was not humiliating the first time you mounted me and bred me? But with that first breeding you also broke me...before that moment I might have by some means found my way back to my previous life. But far surpassing my humiliation at your taking of my virginity was the sheer joy and physical pleasure of my initiation to your power. I wonder; did you somehow know it would only take the one time to turn me? Regardless, it did only take the one taste of your supremacy to make me yours. As your strength weighed down on me and the fiery flame of your flesh entered deep inside me, I knew that I was finally in the place I belonged. And of course we both know that place is under you...to yield to you as you take your entitlement.
Even now that sweet humiliation is there each time I relinquish my manly pride and assume my position for your pleasure. But I confess to you that I have come to crave this sweetness. It has become like a rare and exotic ingredient to me as I cede that false pride of my former self to you...and with each act of giving, my addiction to this nectar grows in proportion with my love for you.
Mcfreako, need I also confess that you bring me great physical satisfaction as well? I think not, for surely you already know that you do. How I wish that words could describe the wonderful sensations I experience as your manhood grows hard inside of me...the momentum and strength of your thrusts growing more powerful as you press your flesh deep into my core...until I feel that we must have merged into one single consciousness that is being consumed in the inferno of love. But you already know, don't you love? How could you not know that you fully satisfy me... do I not always release my own silky passion each time you take me into that inferno? And even that has a pleasant drop of my sweet, sweet shame...to be brought to the heights of orgasm from another man's penetration...but of course, now I have confessed all to you and we both know that the sweetness of my submission brings almost as much pleasure as the strength from your body as you coerce the semen from my tingling flesh.
So now, after these many months of your dominance over me, I willingly and joyfully come to you each time your manly needs are awakened. And yet each time I lay on my back, opened for your taking, I still experience a sense of joy...and each time I feel your strength slide into my depths, I think I could never get enough of you inside of me to achieve some final satisfaction. No, the more I experience of your beauty, strength and love, the more I hunger for you.
So my sweet Mcfreako, I have opened my soul to you as I have opened my body. Doing so with pen and ink has made it easier for me to acknowledge these things to you...and perhaps easier to admit them to myself as well. You must know that you hold me in the palm of your hand...to keep or cast aside...to love or to abandon...and yet I am forever yours and forever grateful for the love we have known. I long for your return as a maid must long for her master... I shall keep watch until you return to me from across the ocean.
Your Possession,
PuTang
You have just left my side and already I miss you so. The day has broken dismal and gray... pushing a heavy despondence down upon me and trying to wash away the warmth of your embrace. I know if only you were here the rain would not dampen my spirit so. No, we would lie warm in front of the fire enjoying both the day and one another.
So I take up my best stationary and will attempt to use my best hand to send along my thoughts of love and longing...for by so doing, I will be forced into thinking only of you and at least a memory of my joy shall return.
But can words alone ever hope to adequately express all that I feel? Surely not, and yet I hope somehow to convey what you mean to me and how my life has changed because you are now a part of it. Yes, my love, it has surely changed...and I have changed. You have shown me my true place in the larger scheme of this great circle of life wherein we all dance. And that place is under you...to look to your happiness in total surrender...to be the one that satisfies your sexual needs.
Oh my dear Mcfreako, can you even begin to imagine what that confession means to me? Can you know what it means for one man to surrender his manhood to another? Can you pretend to know how it feels for me to be taken by you as a man takes a woman? I, who in the past have taken women as a man, have now become as a woman to another man! No, I do not believe you can fully understand these emotions that I feel. I myself do not truly comprehend them even though they well up from the core of my being. And yet, surely you have some inkling as to how I feel because it has been your words...your actions...your seduction...that has brought me to this place. Did you not know that you were asking me to lay aside a part of my own manly pride as you took my body...as you took my soul?
But nay! You did not take these things, did you? Instead you simply showed me how desperately I wanted to give them to you. In your wisdom, gentleness, and love, you just offered me the opportunity to offer up those things that I so needed to forfeit...the surrender that would set me free. So, it is I who has freely given my all to you...and now I sometimes fear what shall come of that giving. Shall my new found freedom be the very thing that destroys me? After you have helped me to know myself and allowed me this opportunity to know the truth, shall you ever grow tired of my love and turn me aside? How could I ever go back to being the man I was after I have become what I am meant to be?
Oh Mcfreako! How can I possibly tell you how it feels to surrender it all? To explain to you the sweet humiliation I experience at my submission to your strength. And the humiliation is sweet...so very sweet...and how ironic that sounds to me even as I write the words. For what man would think of such emotions as a pleasant thing? And yet, it is the very act of laying my manhood at your feet that sends such a tingle of joy throughout my entire body! To kneel before you stripped naked, and take your swollen symbol of virility into my mouth and suckle you as a babe would his mother...somehow knowing that I will receive sustenance and life from deep within you. And with your growing awakening, I feel your urgent but loving hand on the back of my head as you force my mouth tightly onto your strength...to be choked by your power. And then it is no longer I who is giving service to my man. No, it is he who is taking what is rightfully his own as you begin that primordial motion back and forth, using my mouth for your pleasure.
Should a man not feel shame at being on his knees and allowing another man to use his mouth as he would a woman's body? At yet I do not feel shame, I feel conquered...and content in my subjugation. See, my own erection would prove me to be a liar if I tried to say my desire was not equally awakened by our act. To feel your arousal grow from my service ignites my own lust. And my dear Mcfreako, each time you have done this to me I have become more of your possession...until now I am yours...yours in every sense of the word. This, my love, is the sweet humiliation you give me that my feeble words so inadequately describe.
And shall I go on to describe the ultimate act of my capitulation? You know of what I speak...the giving up of my body to your penetration. Do you think it was not humiliating the first time you mounted me and bred me? But with that first breeding you also broke me...before that moment I might have by some means found my way back to my previous life. But far surpassing my humiliation at your taking of my virginity was the sheer joy and physical pleasure of my initiation to your power. I wonder; did you somehow know it would only take the one time to turn me? Regardless, it did only take the one taste of your supremacy to make me yours. As your strength weighed down on me and the fiery flame of your flesh entered deep inside me, I knew that I was finally in the place I belonged. And of course we both know that place is under you...to yield to you as you take your entitlement.
Even now that sweet humiliation is there each time I relinquish my manly pride and assume my position for your pleasure. But I confess to you that I have come to crave this sweetness. It has become like a rare and exotic ingredient to me as I cede that false pride of my former self to you...and with each act of giving, my addiction to this nectar grows in proportion with my love for you.
Mcfreako, need I also confess that you bring me great physical satisfaction as well? I think not, for surely you already know that you do. How I wish that words could describe the wonderful sensations I experience as your manhood grows hard inside of me...the momentum and strength of your thrusts growing more powerful as you press your flesh deep into my core...until I feel that we must have merged into one single consciousness that is being consumed in the inferno of love. But you already know, don't you love? How could you not know that you fully satisfy me... do I not always release my own silky passion each time you take me into that inferno? And even that has a pleasant drop of my sweet, sweet shame...to be brought to the heights of orgasm from another man's penetration...but of course, now I have confessed all to you and we both know that the sweetness of my submission brings almost as much pleasure as the strength from your body as you coerce the semen from my tingling flesh.
So now, after these many months of your dominance over me, I willingly and joyfully come to you each time your manly needs are awakened. And yet each time I lay on my back, opened for your taking, I still experience a sense of joy...and each time I feel your strength slide into my depths, I think I could never get enough of you inside of me to achieve some final satisfaction. No, the more I experience of your beauty, strength and love, the more I hunger for you.
So my sweet Mcfreako, I have opened my soul to you as I have opened my body. Doing so with pen and ink has made it easier for me to acknowledge these things to you...and perhaps easier to admit them to myself as well. You must know that you hold me in the palm of your hand...to keep or cast aside...to love or to abandon...and yet I am forever yours and forever grateful for the love we have known. I long for your return as a maid must long for her master... I shall keep watch until you return to me from across the ocean.
Your Possession,
PuTang
12-16-2020, 02:47 AM
-
#5
12-16-2020, 02:48 AM
-
#6
Rep me daddy
brb haven’t met one vaxcel who doesn’t get defensive or mad when you tell them you didn’t get it.
No “vax” for HIV after 40 years of research. No vax for cancer after 100 years of research. No vax for the common cold and yet a virus mysteriously appears and Within 12 months a “vax” is found by 4 pharma companies all within 1 week and we are mandated to take it ….
12-16-2020, 02:50 AM
-
#7
12-16-2020, 03:16 AM
-
#8
12-16-2020, 03:18 AM
-
#9
Bookmarks
-
- Digg
-
- del.icio.us
-
- StumbleUpon
-
-
Posting Permissions
- You may not post new threads
- You may not post replies
- You may not post attachments
- You may not edit your posts