In Japan’s northernmost island, Hokkaido, an indigenous tribe is striving to reclaim the remains of their ancestors, a story often overlooked in the broader historical narrative. This region, known for its popular ski resorts like Niseko, also harbors a wilderness that is steeped in a troubling past.
The Shibechari Tribe, located in the Hidaka area of southeastern Hokkaido, asserts its lineage from the Ainu communities that once thrived along the Shizunai River, an area historically significant for fishing. In May, the tribe initiated legal proceedings against the Japanese government, demanding the return of ancestral remains. This lawsuit seeks to recover the remains of 279 ancestors that were removed from their original graves and taken to various private institutions, including the Upopoy National Ainu Museum in Shiraoi, Hokkaido. Should their case succeed, the tribe plans to reinter their ancestors near their historic lands by the Shizunai River.
The narrative surrounding this struggle reflects a much larger context of colonial exploitation. Hokkaido, distinct from Japan’s other islands—Honshu, Kyushu, and Shikoku—was only incorporated into Japanese rule in 1869. Prior to this, samurai referred to the island as Ezo, while its indigenous inhabitants named it Ainu Mosir, meaning the Land of the Ainu.
The Ainu people lived in small communities, known as kotans, for thousands of years, relying on the region’s rivers for salmon and hunting local wildlife, including the formidable brown bears. During the samurai era, from 1603 to 1867, the Matsumae clan monopolized trade with the Ainu, exploiting their resources while the Shogunate nominally recognized their territorial rights. Historian Michael Roellinghoff noted that this period was marked by severe exploitation, with the Ainu being coerced into slavery and subjected to systemic abuses.
As Japan modernized and colonized Hokkaido, the Ainu lands were seized under the premise of terra nullius, an assertion that they were uninhabited. The Hokkaido Ainu Association has stated that this colonization had devastating effects on Ainu communities. Although the Ainu were officially recognized as an indigenous group in 2019, they continue to face discrimination and a lack of acknowledgment.
Supporting the Shibechari Tribe’s efforts is Awi Mona, a dean at National Dong Hwa University in Taiwan and a member of the Seediq indigenous group. He emphasizes that the repatriation of ancestral remains is a broader issue of human rights, rooted in historical injustices linked to colonialism.
Ken-Ichi Ochiai, an associate professor at Hokkaido University specializing in Ainu and Indigenous Studies, highlighted the ongoing discrimination faced by the Ainu, particularly in the aftermath of World War II. He draws on personal testimonies, noting that many Ainu individuals, especially older women, recount experiences of prejudice stemming from the government’s historical portrayal of the Ainu as inferior.
Mr. Ochiai draws parallels between the Ainu’s plight and that of Indigenous Australians, noting that the Ainu population is dispersed across Hokkaido. The Hokkaido Ainu Association, the largest representation of the Ainu, constitutes about 10 percent of the estimated Ainu population. However, accurately determining this population is challenging, as many Ainu individuals are reluctant to disclose their heritage due to fear of discrimination. A 2017 survey indicated a significant decline in the Ainu population, from approximately 24,000 to 13,000, attributed to this reticence.
Shiberchari chairman Tsutomu Takatsuki expressed the tribe’s belief that their ancestors should return to the earth from which they came. He aspires for the remains held at Upopoy to be reburied on their ancestral lands. On September 4, he and other representatives will present their case at the Sapporo District Court for the initial legal proceedings. A spokesperson for the Shibechari Tribe’s legal team anticipates a swift resolution, a sentiment echoed by Mr. Ochiai, who remains cautiously optimistic about the lawsuit’s outcome.
Dr. Mona, however, expresses a more tempered outlook regarding the potential for success but views this as a critical moment for Japanese society to confront its historical injustices.
