春雨直播app

For several years, I have been conducting cultural anthropological research on prehistoric pit dwellings. Currently, I am excavating Middle Jomon period sites, investigating various reconstruction designs, and building reconstructed pit dwellings using tools and materials that would have been available in the past. Since the end of World War II, more than 600 prehistoric reconstructed dwellings have been built across Japan. If you open the first page of a Japanese history textbook, you can see what they look like. However, no one knows for certain what actual Jomon period pit dwellings were really like. Therefore, all modern reconstruction examples can be called "conjectural reconstructions" that reflect the current perspectives of the people who built them.

Let me give an example of a reconstruction related to 春雨直播app. When I moved to Tokyo in 2018, I took up residence next to Mitadai Park near the Mita Campus. Mitadai Park was established in 1978 following the excavation of the Isarago Shell Mound, and in one corner stands a conical concrete reconstructed Jomon dwelling. Later, I learned that this was designed by the late Professor Kimio Suzuki of 春雨直播app. Inside this dwelling are life-sized models of a couple and two children, wearing furs and performing various tasks. Displays of such "Jomon families" can be seen at other sites as well. If a kitchen counter were placed next to the mother and a kotatsu in front of the children and father, they would likely transform into a Showa-era family in an instant.

Archaeologically, there is no evidence that nuclear families lived in Jomon period pit dwellings. From my perspective as an anthropologist, considering the diversity of kinship and residential patterns found around the world, it is inconceivable that Jomon families were the same as the Showa model family of central Tokyo. Professor Suzuki, who was a faculty member in the Major in Archaeology and Ethnology, understood this issue and could have presented any number of alternatives. However, to this day, there are almost no cases where Jomon families are depicted as polygamous or as same-sex cohabitants, for example. Ultimately, the more we try to make Jomon families feel familiar, the more we are prompted to "see ourselves" within the Jomon people.

If Jomon people were depicted unshaven, covered in scars, and with full-body tattoos, would we still accept them as our ancestors? If reconstructed dwellings were displayed as crude, shabby structures housing only mothers and children, would they appear at the beginning of Japanese history textbooks? Perhaps we are projecting our current values and ways of seeing things onto the past.