||Ari Tanizawa, The Yayoi-Kofun transition as seen from the distribution of beads, The Eighth World Archaeological Congress, 2016.09.
||Ari Tanizawa, The importation of glass beads in the Yayoi-Kofun transitional period in Japanese archipelago, The Eighth World Archaeological Congress, 2016.08.
||Gina Barnes, Ari Tanizawa, Early beadstone body ornaments in East Asia and their antecedents 2: Kofun-Nara, 7th Worldwide Conference of the Society of East Asian Archaeology, 2016.06, Throughout Japanese prehistory, a variety of materials and techniques were employed to convey such varied states as gender, matrimonial status, descent, and age ant/or status. Some of these were recurrent in different periods, such as body tatoos or beaded decoration; others, like dental modification or gold jewelry, surfaced and then disappeared. Some modes of ornamentation had continental antecedents, raising questions about shared iconographic systems or material correlates of identity demarcation.
This chapter traces the transformation of ornament systems from early times (Jomon–Early Yayoi) based on age, gender, and descent to the evolution of status symbols that contributed to the icons of Imperial Insignia (Late Yayoi–Kofun). Ornaments of a variety of materials (e.g. shell, beadstone, metals) will be examined within their social contexts to inform on changing patterns in the expression of social and political identity. Of particular interest is the long life of the curved bead (magatama), an ornament shape which first occurred in the Jomon context of a hunter-gatherer system, and how it was reinterpreted as society became more complex; another point of interest is how shell bracelets, which marked gender and age became reproduced in stone as an elite accessory; a third transformation to be investigated is how the necklace, with magatama as the focal point, evolved as a mark of rulership, common to both males and females.
The trends presented here ended with the adoption of Buddhism in Japan, when body ornamentation was considered counter to the ascetic ideals of “rejecting the world”. What happened to the magatama at this time is an interesting story in itself..
||Ari Tanizawa, Maritime trade in the Yayoi period as seen from beads in the Iki and Tsushima islands, 20th Congress of the Indo-Pacific prehistory association, 2014.01.
||Ari Tanizawa, The Yayoi-Kofun transitional period as seen from the production and distribution of comma-shaped beads, The 5th World Conference of the Society of East Asian Archaeology, 2012.06.
||Ari Tanizawa, The exchange system of late Yayoi period northern Kyushu of Japan as seen from glass beads, 19th Congress of the Indo-Pacific prehistory association, 2009.12.