Introduction The Japanese have traditionally projected themselves as a culturally and racially uniform society, while in reality Japan is home to diverse minority populations. As Fukuoka (2000) and Lie (2001) note, the majority of people in Japan continue to unconsciously believe that their country consists of a homogenous race of Japanese and a unique Japanese culture. This is shown in the government census report of Japan which states that very minor portions i.e. 6 to 7 percent are non-Japanese. These minority groups stem from the Japanese concept of “self” and “others” (Weiner). But the nature of ethnic racialism in Japan is actually apartheid against these few groups. Even though Japan prides itself as a homogeneous nation, 4 to 6 percent of the Japanese populations are minorities (Siddle). Considerations of historical and social discourse of social and ethnic minorities in Japan have kindled interest regarding the discourse of “race” and “nation” in Japanese society and how these discourses have shaped concepts of Self and Other. The homogeneity in Japan is controversial and calls for increased speculation. Ethnic or cultural minority groups Ethnic or cultural minority groups differ significantly from one another in terms of ethnicity, nationality, culture, and duration of stay in Japan. The majority of researchers divide ethnic minorities in Japan into the following categories: 1) indigenous people of Ainus and Okinawans , 2) old-comers – former colonial residents (mainly Koreans and Chinese) who came to Japan during the colonization period, 3) newcomers – or is often called the “foreign workers” from developing countries such as Brazil and the Philippines, and 4) Burakumin – ethnically Japanese but are descendants of a group of people who were classified as outcasts during the Tokugawa era (1603-1867) (Fukuoka; Lie; Weiner). The reason Japanese discriminates The reason behind Japanese discriminates and the reasons for discrimination are not as old as that of the Black and White discrimination in the United States of America which date back to the time before the American Civil War or that of anti-semantic attitude in Nazi Germany. According to Fukuoka (2000), a “Japanese” individual might be viewed as Japanese according to how three different aspects – lineage, culture, and nationality – are combined. Anybody possessing all three are Japanese (we might agree), while those who possess none are not Japanese. Disagreements, however, will arise over the six possible categories of individuals who possess only one or two of these aspects. A kikoku shijo (returnee school child educated overseas), for instance, will have Japanese nationality, but not necessarily Japanese culture. Many of the younger generation of zainichi Koreans speak no Korean at all, and thus are culturally Japanese, but will not have Japanese lineage (Eiji). An interesting view regarding Japanese proclamation of homogeneity is the characteristic that influenced Japanese policies towards ethnic minorities within Japan’s borders was that the religious, cultural, and racial differences between the majority and minorities. The Koreans and Taiwanese who were incorporated into the Japanese empire were “neighbours” (Eiji 374), and their incorporation was very different from those cases where European imperialistic powers gained territories in Africa and Asia. Conclusion Statistics does not show prevale