Preventing Racial Harassment
July/25 2023
aynu sisam urespa ukopirkare us i／Oﬃce of Ainu Relations and Initiatives

1. What is Racial Harassment?
Racial harassment, as deﬁned in the Hokkaido University Guidelines for Preventing
Harassment, refers to “discriminatory speech or behavior that targets racial/ethnic
attributes, including skin color, nationality, language, and customs.” It is a form ofracism that includes belittling, disdain, hostility, slander, insult, and denigration ofpeople of a particular ethnic group or nationality, such as indigenous peoples and ethnic
minorities, and encompasses any speech or behavior that disregards historicalcontext/background. (Source: Reference (15) Taminzoku Kyōsei Jinken Kyōiku Sentā[Multi-ethnic Human Rights' Center for Pro-existence]). Microaggressions (Note 1) arealso a form of racial harassment. Discrimination against the Ainu people is also
prohibited under Article 4: Prohibition of Discrimination against the Ainu People of the
Act on Promoting Measures to Achieve a Society in which the Pride of Ainu People isRespected (Ainu Policy Promotion Law).
Racial harassment targets not only individual persons but also entire groups. It can occur
regardless of whether the perpetratorʼs status is high or low and whether they are old or
young. Racial harassment can lead to substantial harm, including physical health issues
resulting from severe stress, and social harm through the degradation of educational andworkplace environments.
Anyone can be a victim or perpetrator of racial harassment, and it can occur anywhere atanytime around us. By understanding the fundamentals, you can help prevent racial
harassment and protect yourself. This document is designed to raise awareness about
racial harassment within our university community.
Note 1: Microaggressions refer to the daily verbal actions and nonverbal behaviors,
whether deliberate or unintentional, that convey hostile, derogatory, or negative

1 / 10messages speciﬁcally targeting minorities.
2. Such speech acts and behaviors that may constitute Racial Harassment
Below are examples of behaviors that could be considered racial harassment, including
some incidents that have actually taken place within our university. Racial harassment
occurs intentionally or unintentionally due to the "6 Mu's" (muchi (ignorance),
mukanshin (indiﬀerence), murikai (incomprehension), muka (disregard for others, Note2), muhansei (lack of reﬂection), and muhairyo (inconsideration), (Source: Ibid. (7)Kitahara).
Depending on the context and background, these words and actions may not always beclassiﬁed as racial harassment. However, given the signiﬁcant risk that they could beconstrued as racial harassment, such words and actions should be avoided wheneverpossible. If it is necessary to engage in such behaviors, they must be undertaken withextreme caution. While a single occurrence of such behaviors might not qualify as racial
harassment, repeated instances or continuation of the behavior after it has been
identiﬁed and cautioned against are likely to be perceived as racial harassment.
Note 2: This refers to the denial of the existence of minority groups or experiences of
discrimination and domination faced by minority groups.
(1) Insulting, negative, exclusionary, or oﬀensive speech and actions concerning having
ancestral roots in speciﬁc countries, regions, or ethnicities, as well as direct violence.
“You are exceptional for an Ainu ."→ An assumption has been made that Ainu are inferior.

"Ainu can't do XX."



"It's surprising that there's culture/grammar/literature when Ainu don't have awritten language." [This is an example of (5)]→ These speech acts and behaviors uniformly degrade a group of people.



Defending discriminatory actions or speech by linking them to "freedom ofspeech" or "academic freedom."→ Respect for human rights and ethical standards are fundamental
prerequisites for the establishment of academic inquiry. Prioritizing academia

2 / 10above these principles is unacceptable.
(2) Denying the identity and history of people with a particular ethnicity or nationality,
including periods of colonial rule.
"Ainu no longer exist.""Ainu are not an ethnic group.""Ainu are not an indigenous people."→ These claims deny the identity and existence of Ainu without understanding
the realities of Ainu, as they do not conform to arbitrary deﬁnitions such as"One is not Ainu if they cannot speak the Ainu language"

“Ainu have never faced, nor do they currently experience, discrimination”→Broadly dismissing the presence of discrimination by relying on subjective or
personal experiences obscures and hinders the acknowledgment of existingsocietal or institutional discrimination. For Ainu, such denial can compound
their sense of being discriminated against.

(3) Publicizing, disseminating, or inquiring about someone's ethnic or national
attributes without their explicit consent.


Informing a third party that "Mr./Ms. A apparently has Ainu roots" without
Mr./Ms. Aʼs consent. [Also applies to (1)]"Are you Ainu (or a foreigner)?" [Also applies to (4) and (5)]→ In Japanese society, the dominant perception is that "Japan is a country ofJapanese people alone (Wajin, see Note 3),” implying that minoritized peoples
do not exist. Disclosing minority status under such circumstances increases therisk of being discriminated against. Furthermore, inquiring about someone's
non-Japanese identity eﬀectively marginalizes them, fostering a sense of
exclusion.

Asking people to speak Ainu or do an Ainu cultural demonstration withoutbuilding trust ﬁrst.
→Individual interest in language and culture diﬀers widely. In Japanese society,
the Ainu language and cultural practices have historically been treatednegatively, leading to considerable loss. These experiences can lead to trauma
and a sense of loss. Asking these individuals to "show me something" out ofmere curiosity reﬂects Mukanshin (indiﬀerence) and Muhansei (lack ofreﬂection), making them feel humiliated.

3 / 10(4) Operating under the assumption that only Japanese citizens with Japanese ethnicity(Wajin) are students and faculty, in conversations, lectures, university operations,and environmental arrangements on campus.
"The history of Hokkaido began with its Kaitaku (development/colonization)."→ Denies the existence of the Ainu before the modern era and there is aprevailing assumption among university members that the settlement by the
Wajin should be praised uncritically, disregarding the resultant destruction of
the Ainu people's way of life.

"I don't think there are Ainu here, so I'll say..."→ Minorities may not disclose their attributes due to fear of discrimination ortrauma. Ignoring such statements can contribute to the perception that "theuniversity is a world of the majority," causing a dilemma for those considering
telling people their identity.

"There are few Ainu at the university." [Also applies to (1) ]"The reason there are few Ainu at the university is poverty."→Does not take into account that the exclusion of minorities from educationaland employment opportunities is a result of structures created by the majority
society, Another problem is that these statements do not assume there arepeople who do not wish to pursue higher education even if they have theeconomic means to do so speciﬁcally because of the discrimination they face.
Also, they do not recognize there are people who are not disclosing theiridentity disclose their identity. Such oversimpliﬁcations ultimately contribute to
the perpetuation of discriminatory attitudes.

(5) Discussing people of a particular ethnic group or nationality based on stereotypes.
"The Ainu people cherish a spiritual culture of coexistence with nature evennow. We should learn from this." [Also applies to (4)]→Despite being well-intentioned, this statement unilaterally essentializes andrestricts the Ainu to a speciﬁc stereotype, eﬀectively othering them and fails to
acknowledge the diversity of Ainu contributions and presence within theuniversity.

"The Ainu culture lacks writing/ironworking/rice cultivation."→Talking about the traits of an ethnicity or culture without considering thehistorical context or geographical speciﬁcity overlooks the cultural evolution of

4 / 10the Ainu people. Additionally, because literacy and rice cultivation are seen as
markers of an "advanced culture" in Japanese society, mentioning their absence
suggests a presumption of Ainu inferiority. [This also applies to item (1)]"Ainu have such chiseled facial features they look like foreigners."

→Even when meant as a mere observation or compliment, the physicalcharacteristics and physique of the Ainu have been historically viewed
negatively. Emphasizing physical diﬀerences from Wajin may inadvertently
suggest a belief in Ainu inferiority.
Note 3: It refers to individuals whose native language is a dialect from the Japanese
mainland and who consider Japanese-style culture as their traditional heritage, who arereferred to as sisam in the Ainu language.

3. What to do if you encounter Racial Harassment
If you have experienced racial harassment or witnessed it, you might consider thefollowing responses based on the situation. It's important to note that these actions may
carry risks, so prioritizing your safety is crucial.
⑴ What to do if you are a victim① Record the harassment
 Date, time, and place where you felt harassed
 What was said/done to you Who said it/ did it to you Who was there or who witnessed the harassment② Consult the following about your concerns
 If seeking advice or strategies→ [On-campus] Harassment Consultation Roomhttps://www.hokudai.ac.jp/jimuk/soumubu/jinjika/sekuhara/index.htm→ [Oﬀ-campus] Everyone's Human Rights 110 (Emergency telephone
number) 0570-003-110 (connects to the nearest Legal Aﬀairs Bureau)
 Consulting about mental care
→ Student Counseling Center https://www.sacc.hokudai.ac.jp/
Consulting about medical issues

5 / 10→ Health Center
https://www.hokudai.ac.jp/hoken/about/facility_about.html(2) When you witness harassment
As a witness to an incident of harassment, you have several options for interveningthat can help mitigate the eﬀect on the victim. These individuals who take positive
supportive actions are known as "Active Bystanders" (Source: Reference 12, Saga
Prefecture).
① Divert attention (start a conversation on a diﬀerent topic, disrupt the harasser's
behavior)② Seek help from others (ask for intervention from those nearby)③ Preserve evidence (take photos to record the situation. Note: handle such
evidence with care)④ Respond later (oﬀer follow-up support to the victim after the incident)⑤ Intervene directly (say "That is harassment" and caution directly)⑥ Support people with “What to do when you are a victim” ⑴Guidelines"

4. Example cases of Racial Harassment
To provide a clearer understanding of the examples of racial harassment and theircountermeasures we've explored, we oﬀer the following hypothetical scenarios.
(a) I am a ﬁrst-year university student with Ainu roots. My name is a typical Wajin
name, and it might not be apparent that I have Ainu roots. However, just because myname isn't typically Ainu doesn't mean I don't have Ainu roots—it is a precious namegiven to me by my parents.
(b) In a recent class, a teacher said, "I don't think there are any Ainu here, so I'll say..."and went on to lecture that "The history of Hokkaido began with its Kaitaku(development/colonization)." Another teacher stated, "The Ainu are a people whocherish nature, and we have much to learn from their spiritual culture...".
(c) Furthermore, not all my classmates know about my roots, which may be why someof them say things like, "There are no Ainu at the university" or "Ainu are not

6 / 10discriminated against." Even when challenged, they justify their position by asserting"Such discussions fall within the realm of academic freedom at the university." Whenthat happens, I feel like I'm being rejected, and it really hurts. Sometimes, classmates
who aren't very close to me, upon learning I have Ainu roots, have said say, "So you're
Ainu. Speak some Ainu for us." I understand that the person doesn't mean any harm,
but the fact is, I'm not a spectacle on display, and I can't just speak on command. So,
every time someone says something like that, it makes me feel uncomfortable.
(d) In another class, while analyzing the reasons for discrimination against the Ainu, it
was mentioned that because Ainu have features like foreigners, even if they didn't
reveal their Ainu identity, people could often recognize them as Ainu at a glance.
Additionally, it was explained that "the reason fewer Ainu can advance to university
includes poverty as a factor." Along with this, an analysis was conducted on why the
Ainu are prone to falling into poverty. In this class, explanations were given withconsideration for students with Ainu roots, and there was nothing that inadvertently
hurt me.
(e) After that, the teacher who talked as if there were no Ainu present, kept repeating
similar statements in class, almost every time. During one of the lessons, a friend who
knew about my Ainu roots raised their hand and spoke up for me saying, "Teacher, I
think that's incorrect." Afterwards, they also told me, "The teacher really doesn't
understand, do they?" And after listening to how I felt, they suggested going to theuniversity's harassment consultation oﬃce and accompanied me there. When I went to
the oﬃce, I brought a record of what was said in each class.
[Explanation](a) There are students and faculty with Ainu roots enrolled in our university. At ﬁrst
glance, you cannot judge by appearance or name, and even if you feel like you canmake a judgment, you should avoid doing so arbitrarily.
(b) This behavior is considered to fall under "2. Behaviors that may constitute racial
harassment" sections (4) and (5).
(c) Similarly, it is considered to fall under 2(1), (3), (4).
(d) At ﬁrst glance, it may be considered to fall under 2(4), (5). However, the reason
why 2(4) and (5) are problematic is because they reﬂect unconscious discriminatory
feelings about the Ainu in everyday conversations. (not to mention that intentional

7 / 10discrimination is problematic). That is, as long as an academic analysis or
explanation based on objective indicators is factual, it does not constitutediscrimination, but careful expression is required.
(e) This is a concrete example of how to respond to racial harassment. Victims ofharassment can consult with specialist organizations. It is useful to have a record of
the harassment in such cases. Additionally, if you witness harassment, it is expectedthat you will take measures to reduce the harm to the victim. Not only commenting
to the harasser at the scene (see "3. What to do if you encounter racial harassment"(2)5), but also oﬀering to speak to the victim (3(2)4) and supporting the victim's
response (3(2)6) is important.

5. References regarding discrimination against /harassment of the Ainu people(1) Ayaya, Satsuki (ed.) 2018, Sōsharu majoriti kenkyū [Social Majority Research],
Tokyo: Kaneko Shobō.
(2) Ishihara, Mai (ed.) 2022, Kigōka sa reru senjūmin/josei/kodomo [Symbolizing
Indigenous Peoples, Women, and Children]. Tokyo: Yodosha.
(3) Iwabuchi, Kōichi. (ed.) 2021, Tayōsei to no taiwa: daibāshiti suishin ga mienaku

suru mono [Dialogue with diversity: what diversity promotion overlooks]. Tokyo:
Seikyūsha.
(4) Ueda, Koji and Yamashita, Hitoshi (eds.) 2011, “Kyōsei” no naijitsu: Hihanteki

shakai gengo-gaku kara no toikake [The True Essence of “Coexistence”: Questions
from Critical Sociolinguistics].Tokyo: Sangensha.
(5) Ogawa, Tamaka 2018 “Hotondo nai” koto ni sareteiru gawa kara mita shakai nohanashi wo [Stories of Society from the Perspective of Those Made “Almost
Nonexistent” ]. Tokyo: Taba Books.
(6) Onai, Toru (ed.) 2012, Gendai Ainu no seikatsu no ayumi to ishiki no henyō: 2009-

nen Hokkaido Ainu minzoku seikatsu jittai chōsa hōkoku [The Path of Modern Ainu
Life and the Transformation of Consciousness: 2009 Hokkaido Ainu People's Living
Conditions Survey Report.] aynu teetawanoankur kanpinuye cise [Hokkaido
University Ainu and Indigenous Peoples Research Center].
(7) Kitahara, Mokottunas et al. 2023, Tokushū: Ainu minzoku ni taisuru

maikuroagureshon [Special Issue: Microaggressions against the Ainu people] Ainu
and Indigenous Research 3(1): aynu teetawanoankur kanpinuye cise [Center for

8 / 10Ainu and Indigenous Studies, Hokkaido University](8) Kitamura, Hideo. and Karasawa, Minoru. (eds.) 2018 Henken ya sabetsu wa naze

okoru? shinri mekanizumu no kaimei to genshō no bunseki [Why do prejudice anddiscrimination occur? unraveling the psychological mechanisms and analyzing thephenomena.Tokyo: Chitose Press.
(9) (9) Kim, Ji-Hye (Author), Yoon, Lee Min-Gyeong(translator) 2021, Sabetsu wa

taitei akui no nai hito ga suru: mienai haijo ni kidzuku tame no 10 shō[Discrimination is mostly committed by those without malice: ten chapters on
recognizing invisible exclusion.] Tokyo: Ōtsuki Shoten.
(10) Kim, Myung-Soo 2018, Reisharu harasumento q&a: shokuba・gakkō de no

jinshu・minzokuteki iyagarase wo bōshi suru [Racial Harassment Q&A: Preventing
Racial and Ethnic Harassment at Work and School, Osaka: Kaihō Shuppansha[Buraku Liberation Publishing House Co.](11) Kozakai, Toshiaki 2016, Zōho minzoku to iu kyokō [Expanded Edition: The Fictionof Ethnicity] Tokyo: Chikuma Shobō.
(12) Saga Prefecture n.d. Akutibu baisutandā (kōdō suru bōkansha) [Active Bystander(action-taking bystander)],(13) Satō, Yutaka 2018, Shinpan sabetsuron: henken riron hihan [New edition: on
discrimination: a critique of prejudice theory], Tokyo: Akashi Shoten.
(14) Shimizu, Akiko, Han, Tong-Hyon, and Iino, Yuriko 2022, Poritikaru korekutonesu

kara doko e [What comes after political correctness?] Tokyo: Yuhikaku Publishing.
(15) Taminzoku Kyōsei Jinken Kyōiku Sentā [Multi-Ethnic Human Rights Education
Center for Pro-existence] (eds.) 2017 Nakusō! shokuba no reisharu harasumento["Eliminate! racial harassment in the workplace] Osaka: Taminzoku Kyōsei Jinken
Kyōiku Sentā.
(16) Sue, Derald Wing (Author), Maikuroagureshon kenkyūkai [Microaggression Study
Group] (Translator) 2020, Nichijō seikatsu ni umekomareta maikuroagureshon:jinshu, jendā, seiteki shikō, mainoriti ni mukerareru muishiki no sabetsu[Microaggressions Embedded in Daily Life: Unconscious Discrimination Directed atRace, Gender, Sexual Orientation, and Minorities], Tokyo: Akashi Shoten.
(17) Nishihara, Kazuhisa and Sugimoto, Manabu (eds.) 2021, Mainoriti mondai kara

kangaeru shakaigaku・nyūmon [Sociology from the perspective of minority issues:
an introduction], Tokyo: Yuhikaku Publishing.

9 / 10(18) Hara, Yuriko 2022 Nihon ni reishizumu ga aru koto wo shitte imasu ka?: jinshu・

minzoku・shutsuji sabetsu wo nakusu tame ni watashitachi ga dekiru koto [Do you
know there is racism in Japan?: what we can do to eliminate racial, ethnic, andbackground discrimination], Koganei City: Godo Shuppan.
(19) Siddle, Richard (Author), Winchester, Mark(Translator) 2021,

Ainu tsūshi: "ezo"kara senjū minzoku he [Ainu comprehensive history: from "ezo" to indigenous
people], Tokyo: Iwanami Shoten.
(20) Robin DiAngelo (Author), Ueda, Seiko (Translator) 2021, Howaito・Furajiriti:

Watashitachi wa naze reishizumu ni mukiaenai no ka? [White fragility: why can't weface racism?] Tokyo: Akashi Shoten.

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