|c. 129 million|
|Regions with significant populations|
|Japan 125 million|
|Significant Japanese diaspora in:|
|United Kingdom||67,998 (2015)|
|South Korea||36,708note (2014)|
|Hong Kong||27,429 (2015)|
|New Zealand||17,991note (2015)|
|Predominantly Shinto, Mahayana Buddhism and Shinto sects,|
with minorities ascribing to Japanese new religions, Christianity and other religions
|Related ethnic groups|
^ Note: For this country, only permanent residents with Japanese nationality are included, since the number of naturalized Japanese people and their descendants is unknown.
Japanese people (Japanese: , Hepburn: nihonjin) are an ethnic group that is native to the Japanese archipelago and modern country of Japan, where they constitute 98.5% of the total population. Worldwide, approximately 129 million people are of Japanese descent; of these, approximately 125 million are residents of Japan. People of Japanese ancestry who live outside Japan are referred to as nikkeijin (), the Japanese diaspora. The term ethnic Japanese is used to refer to mainland Japanese people, specifically the Yamato. Japanese people are one of the largest ethnic groups in the world.
The Japanese language is a Japonic language that is related to the Ryukyuan languages and was treated as a language isolate in the past. The earliest attested form of the language, Old Japanese, dates to the 8th century. Japanese phonology is characterized by a relatively small number of vowel phonemes, frequent gemination and a distinctive pitch accent system. The modern Japanese language has a tripartite writing system using hiragana, katakana and kanji. The language includes native Japanese words and a large number of words derived from the Chinese language. In Japan the adult literacy rate in the Japanese language exceeds 99%. Dozens of Japanese dialects are spoken in regions of Japan.
Japanese religion has traditionally been syncretic in nature, combining elements of Buddhism and Shinto (Shinbutsu-sh?g?). Shinto, a polytheistic religion with no book of religious canon, is Japan's native religion. Shinto was one of the traditional grounds for the right to the throne of the Japanese imperial family and was codified as the state religion in 1868 (State Shinto), but was abolished by the American occupation in 1945. Mahayana Buddhism came to Japan in the sixth century and evolved into many different sects. Today, the largest form of Buddhism among Japanese people is the J?do Shinsh? sect founded by Shinran.
A large majority of Japanese people profess to believe in both Shinto and Buddhism. Japanese people's religion functions mostly as a foundation for mythology, traditions and neighborhood activities, rather than as the single source of moral guidelines for one's life.
About one million or slightly under 1%, of Japan's population are Christians. A larger proportion of members of the Japanese diaspora practice Christianity; about 60% of Japanese Brazilians and 90% of Japanese Mexicans are Roman Catholics, while about 37% of Japanese Americans are Christians (33% Protestant and 4% Catholic).
Certain genres of writing originated in and are often associated with Japanese society. These include the haiku, tanka, and I Novel, although modern writers generally avoid these writing styles. Historically, many works have sought to capture or codify traditional Japanese cultural values and aesthetics. Some of the most famous of these include Murasaki Shikibu's The Tale of Genji (1021), about Heian court culture; Miyamoto Musashi's The Book of Five Rings (1645), concerning military strategy; Matsuo Bash?'s Oku no Hosomichi (1691), a travelogue; and Jun'ichir? Tanizaki's essay "In Praise of Shadows" (1933), which contrasts Eastern and Western cultures.
Following the opening of Japan to the West in 1854, some works of this style were written in English by natives of Japan; they include Bushido: The Soul of Japan by Nitobe Inaz? (1900), concerning samurai ethics, and The Book of Tea by Okakura Kakuz? (1906), which deals with the philosophical implications of the Japanese tea ceremony. Western observers have often attempted to evaluate Japanese society as well, to varying degrees of success; one of the most well-known and controversial works resulting from this is Ruth Benedict's The Chrysanthemum and the Sword (1946).
Twentieth-century Japanese writers recorded changes in Japanese society through their works. Some of the most notable authors included Natsume S?seki, Jun'ichir? Tanizaki, Osamu Dazai, Fumiko Enchi, Akiko Yosano, Yukio Mishima, and Ry?tar? Shiba. Popular contemporary authors such as Ry? Murakami, Haruki Murakami, and Banana Yoshimoto have been translated into many languages and enjoy international followings, and Yasunari Kawabata and Kenzabur? ?e were awarded the Nobel Prize in Literature.
Decorative arts in Japan date back to prehistoric times. J?mon pottery includes examples with elaborate ornamentation. In the Yayoi period, artisans produced mirrors, spears, and ceremonial bells known as d?taku. Later burial mounds, or kofun, preserve characteristic clay haniwa, as well as wall paintings.
Beginning in the Nara period, painting, calligraphy, and sculpture flourished under strong Confucian and Buddhist influences from China. Among the architectural achievements of this period are the H?ry?-ji and the Yakushi-ji, two Buddhist temples in Nara Prefecture. After the cessation of official relations with the Tang dynasty in the ninth century, Japanese art and architecture gradually became less influenced by China. Extravagant art and clothing was commissioned by nobles to decorate their court, and although the aristocracy was quite limited in size and power, many of these pieces are still extant. After the T?dai-ji was attacked and burned during the Genpei War, a special office of restoration was founded, and the T?dai-ji became an important artistic center. The leading masters of the time were Unkei and Kaikei.
Painting advanced in the Muromachi period in the form of ink wash painting under the influence of Zen Buddhism as practiced by such masters as Sessh? T?y?. Zen Buddhist tenets were also elaborated into the tea ceremony during the Sengoku period. During the Edo period, the polychrome painting screens of the Kan? school were made influential thanks to their powerful patrons (including the Tokugawas). Popular artists created ukiyo-e, woodblock prints for sale to commoners in the flourishing cities. Pottery such as Imari ware was highly valued as far away as Europe.
In theater, Noh is a traditional, spare dramatic form that developed in tandem with ky?gen farce. In stark contrast to the restrained refinement of noh, kabuki, an "explosion of color", uses every possible stage trick for dramatic effect. Plays include sensational events such as suicides, and many such works were performed in both kabuki and bunraku puppet theaters.
Since the Meiji Restoration, Japan has absorbed elements of Western culture and has given them a "Japanese" feel or modification into it. Its modern decorative, practical and performing arts works span a spectrum ranging from the traditions of Japan to purely Western modes. Products of popular culture, including J-pop, J-rock, manga and anime have found audiences and fans around the world.
Archaeological evidence indicates that Stone Age people lived in the Japanese archipelago during the Paleolithic period between 39,000 and 21,000 years ago. Japan was then connected to mainland Asia by at least one land bridge, and nomadic hunter-gatherers crossed to Japan. Flint tools and bony implements of this era have been excavated in Japan.
In the 18th century, Arai Hakuseki suggested that the ancient stone tools in Japan were left behind by the Shukushin. Later, Philipp Franz von Siebold argued that the Ainu people were indigenous to northern Japan.Iha Fuy? suggested that Japanese and Ryukyuan people have the same ethnic origin, based on his 1906 research on the Ryukyuan languages. In the Taish? period, Torii Ry?z? claimed that Yamato people used Yayoi pottery and Ainu used J?mon pottery.
After World War II, Kotondo Hasebe and Hisashi Suzuki claimed that the origin of Japanese people was not newcomers in the Yayoi period (300 BCE - 300 CE) but the people in the J?mon period. However, Kazuro Hanihara announced a new racial admixture theory in 1984 and a "dual structure model" in 1991. According to Hanihara, modern Japanese lineages began with J?mon people, who moved into the Japanese archipelago during Paleolithic times from their homeland in Southeast Asia, followed by a second wave of immigration, from the Korean Peninsula (Northeast Asia) to Japan during the Yayoi period (300 BC). Following a population expansion in Neolithic times, these newcomers then found their way to the Japanese archipelago sometime during the Yayoi period. As a result, admixture was common in the island regions of Ky?sh?, Shikoku, and Honsh?, but did not prevail in the outlying islands of Okinawa and Hokkaid?, and the Ryukyuan and Ainu people continued to dominate there. Mark J. Hudson claims that the main ethnic image of Japanese people was biologically and linguistically formed from 400 BCE to 1,200 CE. Currently, the most well-regarded theory is that present-day Japanese are predominantly descendants of the Japonic Yayoi people.
Some of the world's oldest known pottery pieces were developed by the J?mon people in the Upper Paleolithic period, dating back as far as 16,000 years. The name "J?mon" ( J?mon) means "cord-impressed pattern", and comes from the characteristic markings found on the pottery. The J?mon people were Mesolithic hunter-gatherers, though at least one middle to late J?mon site (Minami Mizote (), ca. 1200-1000 BC) had a primitive rice-growing agriculture. They relied primarily on fish for protein.
Some, including anthropologist Joseph Powell, believe that the J?mon migrated from South Asia or Southeast Asia and became the Ainu of today. A research, analysing the autosomal DNA of several Jomon bones, suggest an origin of the Jomon people in Siberia or northeastern Central Asia near lake Baikal. Researchers suggests that the Ainu retain a certain degree of uniqueness in their genetic make-up, while having some affinities with other regional populations in Japan as well as with the Nivkhs of the Russian Far East.
Mark J. Hudson posits that Japan was settled by a Paleo-Mongoloid population in the Pleistocene who became the J?mon, and that their features can be seen in the Ainu and Ryukyuan people. The J?mon shared some physical characteristics, such as relatively abundant body hair and light skin, with Caucasians, but anthropological genetics shows them to derive from a separate genetic lineage from that of Europeans.
Beginning around 300 BC, the Yayoi people from the Korean Peninsula entered the Japanese islands and displaced or intermingled with the J?mon. The Yayoi brought wet-rice farming and advanced bronze and iron technology to Japan. The more productive paddy field systems allowed the communities to support larger populations and spread over time, in turn becoming the basis for more advanced institutions and heralding the new civilization of the succeeding Kofun period.
The estimated population of Japan in the late J?mon period was about one hundred thousand, compared to about three million by the Nara period. Taking the growth rates of hunting and agricultural societies into account, it is calculated that about one and half million immigrants moved to Japan in the period. According to Ann Kumar, the Yayoi created the "Japanese-hierarchical society".
During the Japanese colonial period of 1895 to 1945, the phrase "Japanese people" was used to refer not only to residents of the Japanese archipelago, but also to people from colonies who held Japanese citizenship, such as Taiwanese people and Korean people. The official term used to refer to ethnic Japanese during this period was "inland people" (, naichijin). Such linguistic distinctions facilitated forced assimilation of colonized ethnic identities into a single Imperial Japanese identity.
After the end of World War II, many Nivkh people and Orok people from southern Sakhalin, who held Japanese citizenship in Karafuto Prefecture, were forced to repatriate to Hokkaid? by the Soviet Union as a part of Japanese people. On the other hand, many Sakhalin Koreans who had held Japanese citizenship until the end of the war were left stateless by the Soviet occupation.
Article 10 of the Constitution of Japan defines the term "Japanese" based upon Japanese nationality. The concept of "ethnic groups" in Japanese census statistics differs from the concept applied in many other countries. For example, the United Kingdom Census queries the respondent's "ethnic or racial background", regardless of nationality. The Japanese Statistics Bureau, however, asks only about nationality in the census. The Government of Japan regards all naturalized Japanese citizens and native-born Japanese nationals with multi-ethnic background as Japanese. There is no distinction based on ethnicity. There's no official ethnicity census data. Because the census equates nationality with ethnicity, its figures erroneously assume that naturalized Japanese citizens and Japanese nationals with multi-ethnic backgrounds are ethnically Japanese.John Lie, Eiji Oguma, and other scholars problematize the widespread belief that Japan is ethnically homogeneous, arguing that it is more accurate to describe Japan as a multiethnic society, although such claims have long been rejected by conservative elements of Japanese society such as former Japanese Prime Minister Tar? As?, who once described Japan as being a nation of "one race, one civilization, one language and one culture". There is an increase of h?fu (half Japanese) people, but the amount is relatively small. Studies from e.g. 2015 estimate that 1 in 30 children born in Japan are born to interracial couples.
The term nikkeijin () is used to refer to Japanese people who emigrated from Japan and their descendants.
Emigration from Japan was recorded as early as the 12th century to the Philippines and Borneo, and in the 16th and 17th centuries, thousands of traders from Japan also migrated to the Philippines and assimilated into the local population.:pp. 52-3 However, migration of Japanese people did not become a mass phenomenon until the Meiji era, when Japanese people began to go to Canada, the United States, the Philippines, China, Brazil, and Peru. There was also significant emigration to the territories of the Empire of Japan during the colonial period, but most of these emigrants and settlers repatriated to Japan after the end of World War II in Asia.
According to the Association of Nikkei and Japanese Abroad, there are about 2.5 million nikkeijin living in their adopted countries. The largest of these foreign communities are in the Brazilian states of São Paulo and Paraná. There are also significant cohesive Japanese communities in the Philippines,East Malaysia, Peru, Buenos Aires, Córdoba and Misiones in Argentina, the U.S. states of Hawaii, California, and Washington, and the Canadian cities of Vancouver and Toronto. Separately, the number of Japanese citizens living abroad is over one million according to the Ministry of Foreign Affairs.
The Christian community itself counts only those who have been baptized and are currently regular churchgoers -- some 1 million people or less than 1 percent of the population, according to Nobuhisa Yamakita, moderator of the United Church of Christ in Japan
The population of Japan is less than one-percent Christian