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Were they related to death and burial, or to seasonal ceremonies, or both? These enigmatic sites are some of the most immediately accessible to modern visitors, remaining as visible monuments in the landscape. Archaeologists have gone to great lengths to ensure their survival in the face of development pressures — as shown at the stone circles of Washinoki in Mori-machi in Hokkaido, where the site has been preserved above a major road tunnel.

These sites are the enduring traces of Jomon populations who were fully modern human beings, with the same intellectual, emotional and physical capacities as people today, though shaped by unfamiliar circumstances. Although we cannot reconstruct how they spoke, they must have had a rich language for describing how they saw the world around them.

The study of Jomon archaeology offers a glimpse of different ways of inhabiting the landscapes of the Japanese archipelago — and perhaps this in part explains the current fascination with the Jomon. Subsequent generations of Japanese archaeologists have identified over 70 major regional and local styles of pottery, all assigned to the Jomon period.

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Some styles were very long-lived, such as the predominantly cylindrical forms of north-eastern Honshu, while others were made for just a few generations, in particular those made in the mountains and valleys of central Japan. In the s members of the Kondo family of archaeologists discovered sherds of pots now recognised as belonging to one of the most elaborate styles at Umataka, in the city of Nagaoka, ancient centre of Echigo Province modern-day Niigata Prefecture , on the terraces of the longest river drainage of the entire archipelago, the Shinano river.

Chino City Museum of Jomon Archaeology.


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The mountains and valleys of central Japan were the backdrop to one of the most exceptional bursts of creativity in the prehistoric world. Between 5, and 4, years ago, this part of Japan supported some of the highest population densities of foraging peoples known in the temperate zone from any period.

The great Jomon archaeologist Kobayashi Tatsuo has compared the region at this time to Silicon Valley, with many people living in close proximity bouncing ideas off each other. These communities developed their skills in their foremost medium of expression and communication, pottery, to astonishing heights. Fortunately, ceramics are one of the most robust elements of the archaeological record, and the distinguished tradition of research into prehistoric Japanese pottery, coupled with the meticulous investigation and recording of Japanese archaeological sites, means that we know a lot about the societies that created them.

An encounter with Umataka-style pots — also called flame pots because of the flame-like crenellations that lick the rims — still evokes feelings of shock and awe. The shock comes from the visual overload that results from attempting to take in the complexity of design. Analysis of the design elements of these flame pots from several hundred sites across Niigata Prefecture has allowed specialists such as Imafuku Rikei to argue that there must have been well-developed networks of communication along which information and ideas were exchanged.

Perhaps the pots echoed the curling flames that would have created a sense of movement in the dark recesses of pit houses, casting shadows that would have been the perfect accompaniment to stories told during the long, snowy winters for which this part of Japan is still famous; but for some observers, the spirals on the pots evoke the ripples and eddies on the surfaces of a salmon-rich river.

There is evidence that the Jomon foragers were culinary innovators. They knew about farming, though they chose not to take it up — and they had some of the closest relationships to plants that non-farming people have anywhere in the world. They ate nuts, fish, some meat and a range of wild and possibly domesticated plants.


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Not only did they probably invent fish soup, boiling it up in those first ceramics, but features of some Jomon sites suggest they may have been preserving food to see them through the winter. This probably included salmon they may even have invented smoked salmon and smoked ham — wild boar was probably prepared for consumption in early smoking pits found on village sites in south-western Japan.

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While it seems that they were not growing any crops as a staple food resource, there is evidence that they were growing burdock, perilla and other plants, including some beans, or at least encouraging them to grow near their villages. It is tempting to speculate about what later Japanese cuisine owes to the Jomon. At some Jomon sites there is a small cluster of houses or house floors which represent very early village communities. These traces of buildings suggest that people were staying in one place for quite a long time, certainly longer than for an overnight hunting camp.

It is particularly intriguing that not only were they staying in one place for long periods at a time, but they returned to the same place and re-established their buildings. Around Jomon village sites have been excavated on a large scale, all around the Japanese islands, particularly in the central and eastern part of Honshu and Hokkaido. Many of these settlements are circular in plan. Often a number of house pits surround a relatively empty area, a plaza or a central space; sometimes burials are found in this area. Outside the residential area we find storage pits, and beyond these, areas for depositing materials that are no longer used.

Their houses often had a central fireplace, where one of the pots would have been placed. Maybe the circular design of the settlements was a deliberate strategy to prevent social hierarchies developing: when people came out of their houses they could not avoid meeting their neighbours. It is argued that knowing exactly what your neighbour was up to would have disrupted hierarchies. In many small-scale societies that subsist on natural resources there is a strong ethos of sharing what you have and not hoarding things to the detriment of your neighbours.

Shiga Prefecture Board of Education. The Jomon people did not only make pottery containers. In , an important discovery was made at a site called Aidani Kumahara in Shiga Prefecture, close to Lake Biwa, miles west of Tokyo: from a large house pit was recovered a tiny piece of fired clay that had been shaped into what archaeologists call a dogu, a ceramic figurine of the Jomon period.

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Learn More. How to get from Niigata to Yakushima Island by plane, train, ferry, night bus, bus, car ferry or car. Find Transport to Yakushima Island.

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Am I allowed to travel from Niigata to Yakushima Island? Yes, travel within Japan is currently allowed. Explore travel options. What are the travel restrictions in Yakushima Island? Domestic travel is not restricted, but some conditions may apply Face masks are mandatory There is a social distancing requirement of 2 metres Observe COVID safety rules Explore travel options. Do I have to wear a face mask on public transport in Yakushima Island? Wearing a face mask on public transport in Yakushima Island is mandatory. Is it compulsory to practice social distancing in Yakushima Island?

The social distance requirement in Yakushima Island is 2 metres. What is the cheapest way to get from Niigata to Yakushima Island? What is the fastest way to get from Niigata to Yakushima Island? How far is it from Niigata to Yakushima Island? The distance between Niigata and Yakushima Island is km.

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How do I travel from Niigata to Yakushima Island without a car? How long does it take to get from Niigata to Yakushima Island? It takes approximately 5h 46m to get from Niigata to Yakushima Island , including transfers. How long is the flight from Niigata to Yakushima Island? Which airlines fly from Niigata Airport to Yakushima Airport?