Yayoi Period (Archaeology)

Resumen: Este trabajo analiza el papel de los suidos en la ritualidad protohistórica japonesa, tomando como base la aparición de una serie de restos óseos de estos animales en contextos rituales y/o con indicios de consumo ritual, especialmente en los periodos Jōmon (ca. 10,500-300 a.n.e.) y Yayoi (1,000-900 a.n.e.-250-300 d.n.e.). Pero antes de entrar de lleno en la problemática de estos ejemplares, es necesario realizar una retrospectiva del papel de dichos animales en el archipiélago japonés desde la Prehistoria, así como de la propia domesticación del cerdo en el continente asiático y su difusión por Asia Oriental hasta llegar a las islas japonesas. A este respecto, hay que tener en cuenta que existen tres ámbitos de estudio diferenciado en lo referente a los suidos en el archipiélago japonés: Hokkaidō, el archipiélago de las Ryūkyū y las islas de Kyūshū Honshū y Shikoku.

Abstract: This work analyzes swine’s role in prehistoric and protohistoric Japanese
rituality, taking as a basis the appearance of a series of skeletal remains of such animals
in ritual contexts and/or with evidences of ritual consumption, especially during the
Jōmon (ca. 10,500-300 BC) and Yayoi (1,000- 900 BC-250-300 AD) periods. But prior to the analysis of these animal remains, it is necessary to hindsight the role of swine in the Japanese archipelago from prehistoric times onward, as well as pig’s domestication within mainland Asia and their travel throughout the continent to the Japanese islands. In this regard, it must be taken into account that there are three different
study areas regarding swine within the Japanese archipelago: Hokkaidō, the Ryūkyū archipelago and the three islands of Kyūshū Honshū and Shikoku.

La llegada del arroz a Japón en época Yayoi (ca. 900 a.n.e.), junto
con la tecnología agrícola que lo acompañaba, no sólo implicó la adopción de un modo de vida plenamente agrícola, sino que supuso el arranque de una serie de procesos sociales, económicos y religiosos que desembocarían en el surgimiento y afianzamiento de una élite que terminaría por sentar las bases del proto-estado imperial japonés. El análisis detallado de dichos procesos es clave para comprender,
tanto el origen del propio estado japonés, como el modo en el que será moldeado en forma de monarquía sacra, apoyada en una sólida red administrativa interregional.

ABSTRACT: Rice and agricultural technologies introduction in Japan during Yayoi period implied not only the adoption of a fully agricultural way of life, but also the beginning of a series of social, economic, and religious processes that would bring the Japanese imperial proto-state about. The foundations of such proto-state were supported by the emergence of an elite, whose analysis is key to understanding, both
the origin of the Japanese state itself, and the way in which that state would be shaped as a sacred monarchy supported by a solid interregional administrative network.

Food is one of the most important aspects in humans’ life . Therefore, diet is of paramount importance in cultural researching, since culture, religion, taboos or beliefs are reflected in all cultures’ bread, altogether with some other aspects such as geographic environment and relationships with other human groups involved in food exchanging. This paper aims to analyse the diet characteristics and changes throughout Prehistory and Protohistory in Japan.

The article examines the main types of mound-burials 墳丘墓 of the Yayoi period (ca. 5th c. BC – 3rd c. AD), in particular: round (円形周溝墓) and square moated precinct burials (方形周溝墓) with one or two projections, square mounds with four corner projections (四隅突出形墳丘墓) of the San’in region, large round and square mound-burials (with projections) of Late Yayoi, ‘Makimuku-style’ keyhole mounded burials of the transition period from Yayoi to Kofun, etc. ... Keyhole-shaped ‘Makimuku-style’ mounded burials 纒向型前方 後円墳, the immediate mound-burial forerunners of standardized keyhole tomb tradition embodied by Hashihaka kofun (Kinai), appeared in the early to mid-3rd century AD in the Miwa area of Nara plain at Makimuku site (modern Sakurai city), which was the location of Miwa polity and the birthplace of the nascent Yamato state. Thus, the origins of the keyhole tomb culture, in particular, of the unique keyhole form, — with an obvious significant continental influence — are in the autochthonic tradition of the Yayoi mound-burials. At the same time, the process of politogenesis took place intertwined with the formation of the “Mounded Tomb Culture”. The appearance of the standardized keyhole tombs in different regions signaled development (in the 3rd – 4th centuries AD) of a Yamato-led confederacy uniting several chiefdoms bonded by common rituals of chiefly burial and succession.
Keywords: Yayoi, Kofun, round and square moated precinct burials, Yayoi
period mound-burials, square mounds with four corner projections, ritual pottery stands and accompanying jars, haniwa, ‘Makimuku-style’ keyhole mounded burials, mounded tombs, keyhole tombs with round rear mounds, Hashihaka kofun, Makimuku site, Miwa polity, state formation, Yamato state.

This paper anchors itself in the spread of Yayoi culture from Kyushu into eastern Japan during the Early Yayoi period. The transition from Jomon culture to Yayoi culture at the end of Early Yayoi into Middle Yayoi periods in the Kantō region is then inspected through the lenses of jōkonmon (scraped surface) ceramics, then secondary jar burials and settlement in Gunma Prefecture, and finally subsistence. In particular, the finds of non-rice grain impressions in pottery are beginning to illuminate lifeways before the adoption of irrigated rice agriculture from the mid-Middle Yayoi period onwards. Significantly in Gunma, irrigated rice agriculture is not thought to have evolved locally through western influences or borrowing but was brought in by newcomers from Nagano Prefecture, resulting in the disappearance of Jōmon-Yayoi transitional lifeways and dominance of the Yayoi 'package' as in western Japan. This particular situation in Gunma defies the traditional interpretation of the spread of rice agriculture into eastern and northern Japan without migration. Data from other Kantō areas undoubtedly offer comparative material to obtain more comprehensive views on the northeastern Yayoi culture and should be combined with what is presented here.

Numerous studies on the origins of the Japanese languages have failed to deliver a satisfactory answer. This is in part due to the complex nature of the problem. In this thesis I have applied a multidisciplinary approach to utilize data from a variety of fields that provide a versatile picture of the historical development of the Japanese language. My research suggests that the homeland of the Japonic language family may have been in the lower Yangtze River Valley, from where its speakers moved to the Korean peninsula and eventually into Japan during the Yayoi period. This spread is associated with the dispersal of wet-rice agriculture from the area south of the Yangtze River via the northeastern Asian mainland, where it was in contact with cultures cultivating millets, and through the Korean peninsula. The people from the supposed homeland are likely related to the Pre-Austronesians. Therefore, this hypothesis can be tested in future research by locating language data for Pre-Austronesian and comparing them with reconstructed proto-Japonic terms.

The origins of the Japanese people is not entirely clear yet. It is common for Japanese people to think that Japan is not part of Asia since it is an island, cut off from the continent. This tells a lot about how they see themselves in relation to their neighbours. But in spite of what the Japanese may think of themselves, they do not have extraterrestrial origins, and are indeed related to several peoples in Asia.

We shall have to go back a long way through history and analyse in depth the genetics, culture and language of the archipelago and try to find out whether the Japanese are indeed unique, and in what way.

During the last Ice Age, which ended approximately 15,000 years ago, Japan was connected to the continent through several land bridges, notably one linking the Ryukyu Islands to Taiwan and Kyushu, one linking Kyushu to the Korean peninsula, and another one connecting Hokkaido to Sakhalin and the Siberian mainland. In fact, the Philippines and Indonesia were also connected to the Asian mainland. This allowed migrations from China and Austronesia towards Japan, about 35,000 years ago. These were the ancestors of the modern Ryukyuans (Okinawans), and the first inhabitants of all Japan.

The Ainu came from Siberia and settled in Hokkaido and Honshu some 15,000 years ago, just before the water levels started rising again. Nowadays the Ryukuyans, the Ainus and the Japanese are considered three ethnically separate groups. We will see why.

In this article, I deal with the historical development of the Japanese language by applying a multi-disciplinary approach that uses data from a variety of fields. My research indicates that the home-land of the Japonic language family may have been in the lower Yangtze River Valley, from where its speakers moved to the Korean Peninsula and eventually to Japan during the Yayoi period. This spread is associated with the dispersal of wet rice agriculture from the area south of the Yangtze River via the northeastern Asian mainland, where it was in contact with cultures cultivating millet. Old Japanese mythology and genealogical data suggests that the earliest known ethnic group that spoke Japonic may have been the Hayato people of southern Kyūshū.

This text deals in Japanese with the iron production in Protohistoric and Antique Gaul, presenting the results of the most recent studies concerning the iron production from the mining to the forging techniques, reviewing also the smelting furnaces used in Celtic and Roman Gaul. The beginning of iron production in Gaul is then compared with the one in Ancient Japan, revealing the differences but also the similarities between the two cultures, aiming to clearly unveil the caracteristics of the Japanese iron production in its early stage.

La transition entre les civilisations Jōmon et Yayoi au Japon: examen des faits archéologiques, Mémoire de Maîtrise : Archéologie, Université Paris I Panthéon-Sorbonne, URF 03 Archéologie, 2001.

Transition between Jomon and Yayoi Civilisations: an archaeological perspective, Master's Degree Dissertation in Archaeology, Master's Degree Dissertation in Archaeology, University Paris I Panthéon-Sorbonne, Graduate School of Archaeology, 2001.

「日本の縄文文化から弥生文化への推移、考古学的な展望」、修士卒業論文、パリ第一大学パンテオンーソルボン、考古学大学院、2001

魏志倭人伝 " Notes about Wa people from the chronicle of Wei " is the main source about cultures existed upon Japanese archipelago in second half of Yayoi epoch (1 – 3 centuries AD). Despite the text is very important source for studies of Yayoi cultures, it has never been translated into English proper way, i.e.: until now there were no English translations of " Notes about Wa people " where each sentence of original classical Chinese text would be accompanied by corresponding English translation and required commentaries. Also all academic interpretations of " Notes about Wa people " have been made from the point of view of Japanese state historical mythology; such approach hardly can be productive since there were no Japanese in the epoch of Yayoi yet. In current paper a precise and impartial translation of 魏志倭人伝 is represented; all personal names and place names directly related to Wa people are given in reconstructed forms (i.e.: in forms of Early Medieval Chinese).

Six episodes—the Jomon, Yayoi, Tohoku Yayoi, Satsumon and Ainu, Okhotsk, and Gusuku—of agricultural development are examined. These events involve both indigenous adaptations as well as migration and diffusion to and within the Japanese archipelago. All but Jomon subsistence adaptations began as a result of migration and diffusion. Jomon populations engaged in niche construction/anthropogenesis that ranged from annual plant encouragement and probably management, lacquer tree (Toxicodendron verniciflua) and nut tree (Castanea crenata and Aesculus turbinata) management, and probable domestication of barnyard millet and soybean as well as cultivation of bottle gourd and hemp and possible cultivation of Perilla and adzuki. These characteristics place the Jomon in a middle ground that is neither hunting and gathering nor traditionally conceptualized agriculture. A brief comparison with China shows late Upper Paleolithic and Early Neolithic/Early Jomon similarities that can inform discussions about agricultural origins. The Okhotsk raised pigs, grew a few crops, hunted and gathered; this culture also does not fit traditional definitions of an agricultural economy. The other episodes involve forms of agriculture similar to those found in mainland East Asia.

de Boer, E.; Yang, M.; Kawagoe, A. & Barnes, G. (2020) "Japan considered from the hypothesis of farmer/language spread." Evolutionary Human Sciences 2: e13, 20pp.
Formally, the Farming/Language Dispersal hypothesis as applied to Japan relates to the introduction of agriculture and spread of the Japanese language (between ca. 500 BC–AD 800). We review current data from genetics, archaeology, and linguistics in relation to this hypothesis. However, evidence bases for these disciplines are drawn from different periods. Genetic data have primarily been sampled from present-day Japanese and prehistoric Jōmon peoples (14,000–300 BC), preceding the introduction of rice agriculture. The best archaeological evidence for agriculture comes from western Japan during the Yayoi period (ca. 900 BC–AD 250), but little is known about northeastern Japan, which is a focal point here. And despite considerable hypothesizing about prehistoric language, the spread of historic lan- guages/ dialects through the islands is more accessible but difficult to relate to prehistory. Though the lack of Yayoi skeletal material available for DNA analysis greatly inhibits direct study of how the pre-agricul- tural Jōmon peoples interacted with rice agriculturalists, our review of Jōmon genetics sets the stage for further research into their relationships. Modern linguistic research plays an unexpected role in bringing Izumo (Shimane Prefecture) and the Japan Sea coast into consideration in the populating of northeastern Honshu by agriculturalists beyond the Kantō region.

In E.H. Weeder (ed.) The Rise of a Great Tradition: Japanese archaeological ceramics from the Jomon through Heian periods (10,500 BC-AD 1185), pp. 28-39 (1992). Tokyo/New York: Agency for Cultural Affairs, Govt. of Japan/Japan Society. Also published in Japan Society Newsletter 38.4: 2-7 (1992) [see elsewhere under same title]

Generally it has been thought that personal names found in the text of “Gi-shi Wa-jin den” can be interpreted through Early Old Japanese. However, until Kofun period there was no wide and regular spread of ‘Korean’ technologies so it’s possible to doubt that Early Old Japanese existed in the epoch of Yayoi. From the other hand wide spread of Ainu toponyms in Western Japan in Jōmon and Yayoi is a common place so interpreting names through Ainu language can be perspective. Having reconstructed original pronunciation of names I realized that names with kǝw/ko/hu endings are met only among names of higher nobility. These endings are supposed to be variants expressing the same word that i.e.: kur “respected being/person” that is usual ending in names of mythological heroes in modern Ainu folklore narratives and could probably be a component of aristocratic names in the epoch of Yamatai.

Rice, Bronze, and Chieftains -An Archaeology of Yayoi R itu al-Mark J. H udson T he Yayoi 弥生 was the period in w hich agriculture came to form the basis of society in a laree part of the Japanese archipelago. It is often dated from 300 bc to ad 300， th o u e h in parts of western Ja p a n wet rice farming began a century or more earlier. The end of the Yayoi was m arked by the appearance in the third century of kofun, standardized keyhole-shaped tomb mounds. Although there is disagreement over both the exact chronology of this transition and the difference between standardized and pre-standardized mounds, the majority of Japanese archaeologists now believe the Yayoi ended by about ad 250 in the west ern archipelago.

This article analyzes two episodes of the Phoenix series written by Osamu Tezuka (1928-1989), published between 1967 and 1988. The analysis of episodes narrated between Yayoi and Kofun periods allows identifying the documentation chosen by the author and to interpret the work as a historical fiction written according certain line of postwar Japanese historiography that understands history as a construction and is critical with a narrative centered on the emperor worship that configures the imperial ideology that derived in the Second World War.

Word ama seems to be of not Japanese origin due to the following reason: kanji by which word ama is written (海人・ 海女・海士) are read according to irregular way of reading; in Okinawa such divers are named umi-n-chu, in Izu peninsula they are named kaito, both names mean “people of sea”, both are transparent for speakers of correspondent idioms, while word ama is completely dim from the point of view of Japanese language. From the other hand in Ainu language there are the following words: am-pa “to carry” lit.: “to grab and go”; am-us-pe – “crab”, lit.: “being that grabs”. It seems highly possible that the same root (i.e.: am “to grab”) is in word ama. Initially word ama had the following appearance: ʔam ʔwa “people who grab [shellfishes]” / “people with claws” and later it became ʔamma, ʔama and finally ama.

Il documento raccoglie le ampie evidenze archeologiche e iconografiche sulle differenti imbarcazioni e relative tecniche di costruzione relative all'orizzonte cultarale Yayoi. L'obiettivo prefissato è quello di fornire al lettore, tramite un'azione di catalogazione e confronto dei dati disponibili, una raccolta completa e chiara delle vaste innovazioni che investono l'architettura navale del Giappone Yayoi e proporre delle ipotesi relative a metodi di costruzione, funzioni e ordine di comparsa delle nuove forme architettoniche. Per raggiungere tale scopo si sono presi in considerazioni anche contesti esterni a quello analizzato, aventi però caratteristiche simili  come : medesime risorse, tecnologie e tipologia di scafo.

As one of the preliminary surveys prior to excavation, a series of geological corings was taken mainly from the lower terrace in August 1988 at the time of the first magnetometer survey. A lightweight Dutch hand auger was used with l0-centimeEe diameter gouge and twist bis. Twentysix cores were taken, referred to in sequence with an '88' (for 1988) prefix, i.e. 88-1 to shown in relation to the site grid in .2.1 Since the terrace was seemingly flat and only two days were available for coring, elevations for each core location were not recorded. It is assumed in the following descriptions and interpretations that the surfaces of the core locations (except for 88-16) were all at the same elevation. In reality, there were probably minor altitudinal variations among the cored locations on the order of 10-15 cm, and the tefface slopes imperceptibly away both to the west and to the south, as can be seen in the illustrated trench sections in Appendix A.

The Society for East Asian Archaeology (SEAA) is pleased to announce that the Seventh SEAA Worldwide Conference will be held in Cambridge and Boston, Massachusetts, USA, on June 8- 12, 2016.  The conference offers an opportunity for researchers to present the results of their work on any of a broad range of topics relating to East Asian Archaeology.

Among historians are spread the following stereotypes: roots of Japanese culture were formed in the period of Yayoi, and Jōmon culture didn’t influence on forming Japanese culture. However, Yayoi pottery and architecture are just continuations of Late Jōmon pottery and architecture. Perception of continental issues (for instance: dōtaku) in the period of Yayoi was very irregular, and introduced items became object of cargo cults. In the period of Kofun on the contrary we can see regular spreading of ‘Korean’ techniques. Regular spreading of certain techniques should necessarily correlate with regular presence of corresponding ethnic group. Thus, it is possible to say that there was no serious presence of ‘Korean’ ethnic element upon Japanese archipelago until the beginning of Kofun period. Yayoi period actually should not be considered as a separated culture, but just as a continuation of Late Jōmon.

Dear Colleagues, I still haven't made it to getting the Digest out once every two weeks, but hopefully I will hit the mark soon. Thanks for your patience. First, I want to thank Ian Fraser for supplying me with the citations for the last digest's articles on the Laoguanshan site. Due to an oversight, I forgot to thank Ian last issue; please accept my apology. Thanks too to Helen Wang for all of her encouragement.

Древнейшие истоки погребального обряда могари по археологическим данным периодов Дзёмон и Яёй (The Most Ancient Roots of Mogari Funerary Ritual according to the Archeological Data of Jomon and Yayoi Periods) // В.М.Алпатов (отв.ред.). История и культура Японии . М., 2002

10 Dampak Positif dan Negatif Globalisasi | Arus globalisasi yang melanda seluruh dunia mempunyai dampak bagi bidang sosial budaya suatu bangsa. Pada awalnya, globalisasi hanya dirasakan di kota-kota besar di Indonesia. Namun dengan adanya kemajuan teknologi, komunikasi, informasi, dan transportasi globalisasi juga telah menyebar ke seluruh penjuru tanah air. Arus globalisasi yang penyebarannya sangat luas dan cepat tersebut membawa dampak positif dan negatif. Dampak positif globalisasi, antara lain sebagai berikut.

Si assiste, sporadicamente, al comparire, su riviste specializzate come su quotidiani di attualità, di servizi su ritrovamenti spettacolari di imbarcazioni giacenti sui fondali del Mediterraneo (Relitto di Ulu Burun) o emerse durante gli scavi per lavori pubblici presso centri a valenza portuale (le galere del porto di Teodosio o i grandi mercantili dei porti del Mediterraneo Occidentale). Celebri sono stati i ritrovamenti del secolo di grandi imbarcazioni associati alle figure storiche di un certo peso, come la cosiddetta "Barca Solare di Cheope" o "le Navi-Palazzo" di Caligola ritrovate presso il lago di Nemi, riportate alla luce con il quasi-prosciugamento del bacino lacustre attuato sotto il regime fascista che tanto esaltò l'operato e il ritrovato. L'attenzione generale si concentra spesso, come da prassi, su tali mirabilia dell'architettura navale antica, dimenticando quanto l'imbarcazione sia stata, ed è uno strumento del quotidiano come qualsiasi altro. Fin dalle sue origini, difficilmente inquadrabili cronologicamente, l'imbarcazione è stata qualcosa di relativamente semplice ad appannaggio principalmente di individui comuni, atta a soddisfare esigenze pratiche su piccola scala come trasporto e sostentamento. Peraltro in contesti privi di ritrovamenti strabilianti, i resti lacunosi di imbarcazioni, sempre che queste vengano riconosciute, diventano una rarità per pochi. Questi resti, di piccole dimensioni e esteticamente spesso poco piacevoli, suscitano l'interesse di una ristretta nicchia di studiosi che tentano di ricostruire, sulla base di lacunosi frammenti, dei mirabilia che i molti ignorano.

Social analysis of cemeteries has traditionally viewed them as static images of social organisation. In this study of the Middle Yayoi jar-burial cemetery of Tateiwa-Hotta, however, the dynamic interrelationship between competing groups and successive generations can be discerned. Two initial burials proved to be foundational acts, followed by over 40 further burials spread over a series of generations. Differences in grave orientation and grave goods signalled the separate identities of the adjacent hamlets that came to bury their lineage leaders in this prominent location. Competition between lineages is indicated by externally acquired grave goods, including prestigious bronze mirrors from the Han commandery of Lelang in Korea, and by the varying styles of burial jar that illustrate and symbolise connections or alliances with other communities. Supplementary material is provided online at

The text is an attempt to draw a preliminary outline of grammar of reconstructed Ainu language of Yamatai epoch (about 2 – 3 centuries AD). Evidences of archaeology, physical anthropology and toponymy tell us that in this and previous epoch Ainu lived in Western Japan. Also the fact that pioneers of Ainu studies having almost no notions about history of Ainu language could successfully interpret place names of Ainu origin of Western Japan is good sign since it means that Ainu language of that epoch didn’t differ much from Modern Ainu. I have come to the conclusion that Ainu language moved from more analytic structure to more synthetic: especially serious changes (elaboration of system of personal markers) happened in the epoch of Yayoi when took place shift of cultural paradigms. As far as certain items couldn’t be reconstructed rather reliably so they are somehow elements of constructed language, that’s why the paper can be considered as an introduction into conlang.

Japan is a nation of many indigenous people and faiths, but principle amongst these is the religion of Shinto. In this religion, those that are divergent from specific cultural rules can be labeled kegare, or "unclean", a term that carries the weight of both physical dirtiness and spiritual impurity. Modern Shinto is focused around the maintenance of one's spiritual and physical cleanliness, promoting strict adherence to social and cultural norms and promoting homogeneity amongst its followers, but its principle holy texts, the Kojiki and Nihon Shoki, have a very different picture of the religion as their focus. The Shinto of these texts is a story of a tribe descended from the gods and their gradual domination of the Japanese archipelago, of great heroes doing combat against horrifying monsters and enemy gods over generations, but these are simply fantastical accounts of sectarian violence and outright genocide. This textual analysis of eighth century religious texts shows the violence perpetrated by the ancestors of the imperial family, the current status of the remaining members of these indigenous groups, and how the sacred texts of Shinto sought to justify the actions of its protagonists by demonizing those that they fought. Based on the research conducted and alternative sources from the time period, we see that not only were these other cultures the victims of forced assimilation and long-running campaigns to alter the historical narrative, but their cultures were actively subverted and subsumed by their conquerors.

　人類史においていわゆる社会進化の過程は非常に顕著で重要である。日本列島の場合，その画期の一つ，すなわち地域ヒエラルキーと中央集権を持つ首長制社会の出現は弥生時代に生起したと考えられる。
　この過程を検証するため，人々の生活の総体的な場である集落は有意義な資料となる。その分析を通じて，当時の格差の存在や成層性等の社会構造を読み取ることができる。
　当論文では，ケーススターディとして，弥生時代を通じて先進的な地域であった北部九州において特に大規模な集落であった比恵・那珂遺跡群及びその周辺の小・中遺跡を取り上げ，綿密な時期毎の復元を行った上で，それらの構造と相対的動態から福岡平野中央部の社会構造と通時的動態の復元を試みる。
　結果として、弥生時代中期以降、大規模な中心地をなした比恵・那珂遺跡群の中において様々な度合の「エリート性」を持った集団の補足的な動態を読み取ることができた。こうして、流動で不安定な成層性が認められ、その成層性は弥生時代後期を通じてより限定的になることが明らかとなった。

ABSTRACT: Researchers facing the study of Protohistory of Japan for the first time should take into account some existing difficulties, ranging from a methodological approach to an anthropological perspective. It is important to recognise these problems in order to apply a suitable methodology to minimise their impact in the research. Due to the growing presence of western researchers in yayoi and kofun studies, there has been an increase in scientific quality of the published research, but nonetheless it is important to keep in mind that many of the traditional studies in this field may contain one or more of the aforementioned problems, whose cause can be found in a wide range of possibilities. Being aware of the shortcomings of research can help to stablish a methodology for a qualified study.
RESUMEN: Para el investigador que se enfrenta por primera vez al estudio de la protohistoria en el ámbito japonés es importante tener en cuenta una serie de hándicaps que, desde el primer momento, va a tener que afrontar, tanto desde el punto de vista puramente metodológico, como desde el punto de vista más antropológico. Es importante conocer esta problemática para establecer una metodología de estudio que palie, en la medida de lo posible, las carencias que, ya de por sí, tiene la investigación general en este campo. Gracias a la cada vez mayor presencia de investigadores occidentales en el ámbito de los estudios yayoi y kofun, van apareciendo estudios de mayor calidad científica, pero es importante tener en cuenta que gran parte de los estudios tradicionales en este campo pueden adolecer de una o más de las problemáticas referidas. Sólo siendo conscientes de ellas, se puede afrontar la investigación con una metodología que permita un estudio de calidad.

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