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Chiri's personal conception of cultural assimilation was complex. In one letter written during her teens, she remarked, "In a twinkling the natural landscape as it had been since the ancient past has vanished; what has become of the folk who joyfully made their living in its fields and mountains? The
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to express the Ainu sounds, and then translated the transcribed yukar into
Japanese. Eventually, Kindaichi persuaded her to join him in Tokyo to assist him in his work collecting and translating yukar. However, only months after arriving in Tokyo and on the same night she completed her first yukar
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must have taken the late Chiri's manuscript to press, they did not put their names anywhere on it; the preface and content are written entirely by her. Her book contains both
Japanese translations and, invaluably, the original Ainu, in Roman script. It received great popular acclaim in the period
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118:, and had a familiarity with Ainu oral literature that was becoming less and less common by that time. Although she had to endure bullying in school, she excelled in her studies, particularly in language arts. However, due to anti-Ainu prejudice, she suffered from an ethnic
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to
Hokkaidō, forcibly relocating many Ainu communities and depriving them of their traditional means of livelihood. The Meiji government adopted extensive policies designed to discourage or ban Ainu cultural practices while encouraging or forcing their
110:, when she was six years old, presumably to lessen the financial burden on her parents. Imekanu lived with her aged mother, Monashinouku, a seasoned teller of Ainu tales who spoke very little Japanese. Chiri thus grew to be completely bilingual in
216:, later pursued his education under Kindaichi's sponsorship and became a respected scholar of Ainu studies. Both Chiri and her younger brother were secretly sponsored by
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into
Japanese society. By the turn of the century, some Ainu writers came to argue that assimilation was the only viable method of survival for Ainu communities.
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press, creating a newfound respect for Ainu culture among
Japanese readers, and remains the most important source for yukar today.
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few of us fellow kinspeople who remain simply stare wide-eyed, astonished by the state of the world as it continues to advance."
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204:(A Collection of the Ainu Epics of the gods). Although her patron Kindaichi and series editor
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Chiri was in her mid-teens when she first met
Japanese linguist and Ainu language scholar
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Ainu
Spirits Singing: The Living World of Chiri Yukie's Ainu Shin'yoshu
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A Discipline on Foot: Inventing
Japanese Native Ethnography, 1910–1945
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Chiri's anthology was published the following year under the title
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Gin no shizuku furu furu mawari ni: Chiri Yukie no shōgai
56:, June 8, 1903 – September 18, 1922)
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293:. Honolulu, Hawaii: University of Hawaii Press.
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245:. Amsterdam: Harwood Academic Publishers.
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323:. Rowman & Littlefield. p. 33.
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122:that afflicted many of her generation.
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343:Ainyu Shinyoushuu in Japanese and Ainu
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258:Our Land was a Forest: An Ainu Memoir
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180:anthology, she suddenly died from
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378:20th-century Japanese translators
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163:Kindaichi eventually returned to
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23:Yukie Chiri, left, with her aunt
16:Japanese transcriber, translator
84:colonial government of Hokkaido
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62:transcriber and translator of
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241:Sjoberg, Katarine V. (1993).
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304:Kindaichi, Kyōsuke (1997).
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319:Christy, Alan S. (2012).
289:Strong, Sarah M. (2011).
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274:Fujimoto, Hideo (1991).
256:Kayano, Shigeru (1989).
36:A picture of Yukie Chiri
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383:Japanese women writers
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363:People from Hokkaido
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82:. At the time, the
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278:. Tokyo: Sōfūkan.
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220:, heir of
108:Asahikawa
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80:Meiji era
173:language
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58:was an
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188:Legacy
177:romaji
165:Tokyo
64:Yukar
47:知里 幸恵
171:and
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