Published on August 16, 2019.
As a continuation of the preface to Masayuki Takayama’s book Korea and the Media Shamelessly Lie, this essay discusses Japan’s unique Jomon culture, the Sannai-Maruyama site, Jomon-period rice cultivation, keyhole-shaped burial mounds, Hiroaki Nagahama’s genetic arguments, the Japanese Y chromosome, and views on the Ainu and Okinawans.
It criticizes Ryotaro Shiba’s theory that culture came to Japan through the Korean Peninsula, as well as The Asahi Shimbun and anti-Japanese criticism from China and Korea, while arguing for the historical validity of the Japanese sensibility.

August 16, 2019.
There existed a uniquely Japanese world isolated from the continent and the peninsula….
Evidence also began to appear showing that no immigrants had come.
It was the discovery of new Jomon sites such as the Sannai-Maruyama site in Aomori.
The following is the continuation of the previous chapter.
There existed a uniquely Japanese world isolated from the continent and the peninsula.
Evidence also began to appear showing that no immigrants had come.
It was the discovery of new Jomon sites such as the Sannai-Maruyama site in Aomori.
According to radiocarbon dating, 15,000 years ago, older than any other history of human culture, people in the Japanese archipelago were already forming settlements, cultivating plants, and cooking in pottery.
There were also communal workshops in the settlements.
There was also distribution of goods.
Obsidian from Hokkaido and jade from Itoigawa have been found there.
Even more astonishing is that traces of rice cultivation were found at a 7,000-year-old Jomon site in Kyushu.
Even without immigrants coming, Yayoi culture had already been born.
With the discovery of this new Jomon culture, the form of the Japanese people also came into view.
The Japanese people existed in an isolated world.
That world was rich, but at the same time it contained endless calamities such as earthquakes, eruptions, and floods, and people lived for a long time by helping one another when disasters struck and sharing the harvest when there was abundance.
People created a linguistic world unlike any other, a world in which they could understand the other person’s feelings without saying much.
Shina people make their throats and mouths like trumpets and assert their own opinions.
Koreans speak in a quarrelsome manner in order to defeat the other person in argument.
The fact that Japanese people speak in a completely different way from them is precisely because of that background.
Material evidence also refutes Ryotaro Shiba’s theory about Jomon culture, that “culture came via the Korean Peninsula.”
This is true of rice cultivation in the Jomon period, and it is also true of the keyhole-shaped burial mounds of the Kofun period.
Culture, like water, flows downward.
It is good evidence that culture was transmitted from Japan to the peninsula, which had no culture.
The Korean side also understands this, and that is why it cuts off the keyhole-shaped burial mounds over there at the neck and makes excuses, saying, “They are Korea’s unique round tombs and square tombs, sumida.”
That area is written about in the Kojiki and Nihon Shoki.
Japanese people became kings of Baekje and Silla.
Disgusted by the level of the people over there, Susanoo-no-Mikoto and the others all returned to Japan.
Even so, the immigrant theory does not disappear, but Hiroaki Nagahama explains it through recent genetic theory in The Birth of Japan published by WAC.
To summarize, unlike female mitochondria, the male Y chromosome differs clearly among ethnic groups.
He says, “The Y chromosome of the Japanese people has no commonality with that of Koreans or Shina people,” “Okinawans are the same as Japanese, but the Ainu are completely different,” and “the Ainu arrived in the twelfth century.”
I think many people felt relieved to learn that the Japanese people have no blood relationship with the continent.
Why do they feel that way?
As internationalization advances, recently foreigners, especially Shina and Koreans, have been barging with muddy shoes even into the sensibilities and consciousness of the Japanese people.
They slander Japanese people beyond comprehension, saying that the Japanese despise women or are cruel.
In particular, regarding the last war, they hurl unacceptable accusations and slander.
Even when the Japanese sensibility thinks, “That is wrong,” there are also Japanese like Ryotaro Shiba.
They join with Shina and Koreans and take pleasure in despising Japan.
The Asahi Shimbun is the same.
This book is a compilation of the final series that appeared at the beginning of the magazine Sound Argument.
Its themes have ranged from America, the Middle East, and Shina and Korea to domestic incidents, but its foundation has been to dig into “things that the Japanese sensibility felt were strange.”
As with the misunderstanding of Jomon, the things that felt strange were indeed strange.
I believe I have been able to show that the Japanese sensibility is more correct than one might think.
Neighboring countries approach Japan with malice.
They say, as if it were already an established fact, that Japan is an aggressor nation.
How should one read opponents whose sensibility and level of civilization are so different?
I would be happy if this book can serve as a reference for that.
The first year of Reiwa.
Masayuki Takayama.