Burakumin at the end of history - history of social class in Japan

Social Research, Spring, 2003 by Ian Neary

During the 1970s activists in the BLL adopted the "early modern political origins theory" (kinsei seiji kigenron). This theory rejected origin theories that focused on occupation or religion and placed primary emphasis on the divisive policies of the Tokugawa government. The main propositions of this view held that burakumin were (and are) alienated from the productive process. Because of this alienation, they were (and are) excluded from civil society and their presence acts as a weight within the labor market and divides the working class politically. Last, discrimination was (and is) consciously and unconsciously introduced into the minds of citizens through the power of tradition and culture (Okiura, 2000: 213-4).

There are a number of reasons--Okiura lists eight--that suggest that this greatly oversimplifies a complex process, but by the late 1980s this theory competed with the Middle Ages social origin theory as the explanation for the cause of the problem. Apart from being easy to understand, the movement also saw that there were obvious attractions to a theory proposing that the problem was a result of ruling class policy, since this suggested that it could also be eliminated through government policy.

There is no doubt that discriminatory rules against the outcast groups were strengthened and universalized in the period between 1688 and 1735. Further, in 1778, central regulations attempted to define aspects of daily life so as to more clearly distinguish them from the peasantry or town dwellers. Central government documents usually refer to eta:hinin nado (literally "plentiful dirt", "not people," etc.) or eta:hinin nado no tagui (those like eta, hinin, etc.) At least until the 1720s, hinin could be reabsorbed into mainstream society, something that was not possible for eta, but after that time it became virtually impossible for hinin to escape their outcast state too. However, as Ooms notes, the discriminated eta avoided such terms and would usually refer to themselves as kawata, (written with a variety of characters but usually indicating their occupation as leather workers) (Ooms, 1996: 243-4). Regulations from the 1770s mention a "worsening of customs" and point to groups such as eta and hinin dressing like other peasants and engaging in activities inappropriate to their status (Okiura, 2000: 263). Over the next few years the law was enforced by local authorities. In Hiroshima in 1781, for example, kawata were forced to change their hairstyles to make them immediately identifiable and bans were imposed to prevent them from drinking or smoking with or in the houses of commoners (Okiura, 2000: 266-7). This suggests that prejudice that might have led people to avoid contact with their kawata neighbors was weak at this time. In some areas of Japan (Tokushima), even leather workers were not subject to formal discrimination (Okiura, 2000: 229).

In the eighteenth and nineteenth centuries, as the overall productivity of land increased and the mainstream population remained roughly stable, growing differentiation and specialization within the parameters of the four-class system could be found. In many rural communities a landlord class emerged, accompanied by an increase in the number of landless peasants, some of whom would seek work in towns and then live alongside, and therefore perhaps become regarded as, outcasts. Several kawata communities devised new products, including medicines, for sale in the developing commodity economy (Okiura, 2000: 309). Meanwhile, the various entertainers, most of them regarded as hinin, sharpened their skills and became involved in the development of what were later celebrated as distinct aspects of Japanese culture, such as kabuki and puppet theatre. Okiura points out that a history of the outcast groups in Japan is not just a litany of cruel treatment and oppression by the mainstream but one in which these nonmainstream groups have made important contributions to the development of Japanese culture (a point of pride for contemporary burakumin).