The burakumin (village people) of Japan are tainted by their association with death, the impurity of killing and being near carcasses, and leather work. Also known as: hisabetsu buraku (discriminated communities), eta (abundant pollution or leather workers), binin (nonhuman), kokonotsu (nine-one less than ten and, therefore, imperfect), the burakumin have existed for centuries as the untouchable caste of Japan. During the feudal era, burakumin were the most despised and untouchable group in Japan. They struggle with the myths and hatred associated with the occupations of their ancestors. In a nation that prides itself on a modern way of life Japan's hidden people still fight to gain equality.
Burakumin During the Feudal Era
In feudal times, burakumin gained their reputation by holding jobs disdained despite their necessity. Working as gravediggers, tanners, entertainers, executioners, and undertakers, they became associated with death, impurity, and lower living standards. Discrimination came from Buddhist mores against killing and Shinto disdain of pollution. The impurity of burakumin was deemed hereditary. Society scorned them as naturally as evil and filled with a contagious impurity. Burakumin were an incurable social disease that would be ravish anyone who had contact with them.
There was no refuge for the burakumin-from their identity or the cruelty it elicited. Until recently, koseki (family registration) tied burakumin to the addresses of the ancestors, which made it impossible for them to hide their identity or ever escape from it. Like prisoners in a concentration camp, they were shunned into staying in their villages. Being discovered as a burakumin in regular social circles served as an acceptable reason for every rejection (a marriage cancellation or being fired from a job). The burakumin existed on the periphery of society, awaiting the daily the daily massacre of every dream they held dear.
The Lives of Burakumin Today
Modern burakumin are descendants of their outcast ancestors. According to the book, Dimensions of Japanese Society: Gender, Margins and Mainstream, there are about two million burakumin living in five thousand settlements. In 1871, they were legally liberated with the destruction of the feudal caste, but they remain social outsiders to this day. Since the 1980s, young burakumin have been protesting the social discrimination that still exists today and begging for freedom and integration.
The Dynamics of Upper-Class and Lower-Class Burakumin Relationships
Within burakumin communities, there are different socioeconomic levels. Upper-class burakumin (who experience less discrimination) are at odds with lower-level burakumin (who take the brunt of social cruelty) because they see the abuse that the lower-class creates as an impediment to their own success. They do, however, take care of the lower-class. An oyabun-kobun (parent-child) relationship exists between upper and lower-class burakumin. Oyabun (upper-class burakumin) act as liaisons between burakumin and nonburakumin. Oyabun are obligated to find jobs and assignments for kobun (lower-class burakumin) who, in turn, are obligated to follow through with them successfully.
Progress Between Burakumin and Nonburakumin
There is much progress today. According to the book Japan in the 21st Century: Environment, Economy, and Society (2005), burakumin report in two-thirds of surveys that they have never experienced discrimination because of their heritage. Also, there are now intermarriages between burakumin and nonburakumin. The term eta (abundant pollution or leather worker) is virtually nonexistent in conversation. Since World War II, burakumin groups have been winning more and more legal cases as well. They have made notable improvements in education, bringing about anti-discrimination programs in schools, and battling prejudice. The Buraku Liberation League (although there are some questions as to its legal foundation and effectiveness) has been formed to protect the best interests of burakumin. Today, burakumin are permitted to vote and to have representatives in the Diet and local governments.
Barbara Hall - Barbara Hall is a freelance writer and missionary. She lives in South Carolina.
