民族學研究

As a physical anthropologist the author contends the following: (1) That the hitherto prevalent opinion that the men of the early stage of the Jomon Pottery Culture were the first migrants into the Japanese Archipelago is highly doubtful. (2) That the opinion of some anthropologists that the formation of Japanese people is the result of racial mixtures among various peoples is questionable. (3) That the human coxal bone found in 1931 on the beach at Nishiyagi near Akashi can be regarded, on the basis of substantial evidence, as belonging to the lower Pleistocene, and this fact is important.

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Many prehistoric forts (the so-called gorodishches) have been found in Russia, particularly in the Volga-Kama area and in Western Siberia, which some date as far back as 800 B. C., most are from the turn of the Christian era, that is, Bronze and Iron Age. They are believed to have been built by ancient Finno-Ugric peoples. These forts resemble the Aino chash or chashkot very closely, both in ground plan and construction of the forts, and in the abundant bone implements which they contain. The author is therefore inclined to conclude that ancient Finno-Ugric culture elements may have been transmitted to the Aino, or conserved by them with other Continental culture elements from the West.

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The author summarizes the contents of the manuscripts of Mr. Hikorokuro Okuno, "History of Marriage in Okinawa" and "Materials on the Concept of the Landownership, etc., in Ponape," adding some remarks of her own. The Okinawan common people marry of their own free will, but have to undergo various punishments if they infringe the customary law of village endogamy. In the early stage of married life, the bridegroom visits his bride at her home. After some years the wife and her children move into the house of the husband. The length of this type of matrilocal residence, however, has recently become shorter and shorter, and, beginning with the upper classes, patrilocal marriage has gradually prevailed. This process as well as other aspects of Okinawan marriage coincide with phenomena found in the historical change of marriage in Japan. Mr. Okuno's MSS. suggest further that marriage ceremonies and taboos enable us to see the character of kinship ties and the structure of the village community which condition them.

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