Jōmon Archaeology and the 20th-Century Breakthrough That Redefined Japan’s Prehistory

Wartime Nationalism and Postwar Urban Development’s Role in Jōmon Discoveries

Today, we’ll explore the fascinating historical circumstances that led Japan’s Jōmon period—one of the most significant eras in Japanese prehistory—to become recognized as a globally celebrated archaeological achievement of the 20th century.

The term “Jōmon” (縄文) literally translates to “cord-marked,” referring directly to the distinctive patterns found on ancient pottery. Although pottery and artifacts from prehistoric Japan had been recorded as early as the Edo period (1603–1868), systematic academic studies began only after the introduction of Western archaeology during the Meiji era (1868–1912).

The story of Jōmon archaeology starts in 1877, when American zoologist Edward S. Morse (1838–1925) conducted excavations at the Ōmori Shell Mound (大森貝塚) along Tokyo Bay. Morse identified unique cord-marked pottery, coining the term “Cord-marked pottery.” In 1886, Japanese anthropologist Tsuboi Shōgorō (坪井正五郎, 1863–1913), a close collaborator with Morse and considered Japan’s first anthropologist, officially named these artifacts “Jōmon pottery”.

Building upon this foundation, the influential archaeologist Yamanouchi Sugao (山内清男, 1902–1970) introduced the concept of the “Jōmon culture” in the 1930s, firmly establishing what we now call the Jōmon period. In 1937, Yamanouchi published the journal Prehistoric Archaeology (先史考古学), systematically classifying Jōmon pottery for the first time. His classification remains the foundation of contemporary Jōmon studies.

However, Jōmon archaeology’s remarkable growth was deeply intertwined with the turbulent socio-political landscape of early 20th-century Japan—particularly around World War II.

In the late 1930s, as Japan rapidly militarized in preparation for war against Western nations, nationalism surged. To reinforce national identity, the government promoted research emphasizing Japan’s unique and ancient culture. Jōmon archaeology benefited immensely from this nationalist drive, as the government aimed to demonstrate Japan’s historical depth and justify the imperial ideology of an unbroken imperial lineage (bansei ikkei, 万世一系).

This nationalist push was partly a reaction against the widespread inferiority complex among Meiji-era intellectuals, who had uncritically admired Western achievements while overlooking Japan’s own historical significance. Thus, Yamanouchi’s systematic classification of Jōmon pottery appeared timely and became a cornerstone of Japan’s cultural nationalism.

Yet another crucial turning point occurred after World War II. With Japan’s cities reduced to ashes, massive urban reconstruction efforts began nationwide in the 1950s, accelerated by American support during the Korean War (1950–1953). This rapid urbanization required extensive geological surveys and land development, inadvertently uncovering a vast number of Jōmon archaeological sites.

Although Yamanouchi had theorized in the 1930s that the Jōmon culture was concentrated in northeastern Japan, postwar construction projects revealed an unprecedented scale of archaeological richness nationwide. These discoveries not only validated Yamanouchi’s hypotheses but also restored national pride to a war-weary society, fueling a widespread enthusiasm for Jōmon archaeology.

However, urban planners faced tremendous pressures to rebuild quickly. Consequently, many discovered Jōmon sites were hurriedly excavated, inadequately studied, or even buried again without thorough documentation. Unlike Western archaeological practices, which typically involve extended studies at individual sites, Japanese archaeologists had to operate with remarkable urgency, rapidly cataloging findings and moving swiftly between excavations.

Paradoxically, this relentless pace became a unique strength of Japanese archaeology. It fostered extraordinary productivity, generating massive amounts of archaeological data in a relatively short period. Today, Japan boasts over 470,000 recorded archaeological sites, including approximately 91,637 from the Jōmon era alone.

Significantly, most Jōmon sites are concentrated in eastern Japan—particularly the Kantō and Tōhoku regions—challenging the long-standing historical view centered on western cities like Kyoto and Nara. Thus, Jōmon archaeology has fundamentally reshaped our understanding of Japan’s cultural heritage.

As we continue exploring the legacy of the Jōmon period, we uncover a richer, more complex narrative of Japan’s past—shaped profoundly by war, nationalism, and rapid urbanization.