Discrimination Of The Buraku People

The Buraku people, or Burakumin ("village people"), are a group of approximately three million. Popularly labeled as the “invisible race” the Burakumin are one of the largest minority cultures of contemporary Japan. Although culturally, linguistically, ethnically and racially indistinguishable from other Japanese, the Burakumin people are a product of religious and social beliefs since the start of the Tokugawa era in 1603. They therefore share with other Japanese the same language, religion, customs and physical appearances. Although, the Burakumin are economically, socially, and culturally inferior to other cultures in the class system.

The Burakumin are discriminated against on the basis of belief about their descent. Discrimination against the Burakumin has been constructed by political, ideological and social forces since the Tokugawa period. This discrimination is apparent through higher illness rates and higher unemployment than for mainstream Japanese, lower wages for the same jobs, the existence of illegal blacklists that corporations buy and use to avoid hiring Buraku people, and the discouragement of marriage between Burakumin and non Burakumin.

The Eta and Hinin cultural groups are believed to be the precursors of what became the Burakumin. Burakumin, being a former Eta and Hinin were two major categories of outcaste during the Tokugawa era and were put into the lowest caste or “nonhuman/people full of impurity” caste when the Tokugawa decided to establish a stratified social order. The social stigma groups (Eta & Hinin) emerged with Shinto and Buddhist beliefs that all work connected with death defiles the spirit these two groups were ultimately merged under the law for the expediencies of regulation setting and f...

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...enced some form of prejudice - rising to nearly 40% in some areas. Unfortunately, in Japan, without a formal law from the government to prosecute those who discriminate, it is left up to other social forces within society. In the short term, it would appear that the average Burakumin holds little hope of attaining equality for the future. There is no attempt to assess how and where the Burakumin 'fit into society' and the Burakumin are conspicuously left out of the social culture and heritage' as their position and 'circumstances are not transmitted to the rest of society. Unable to come to terms with their identities the Burakumin often blame themselves for their situations. It is clear then that the existing frames that the majority has to work with are so distorted and limiting that they can only serve to further alienate, isolate and stigmatize the Burakumin.