Kofun period
This period is the earliest era of recorded history in Japan, but studies depend heavily on archaeology since the chronology of historical sources tends to be distorted.
[4][5] According to the Nihon Shoki, Buddhism and the Chinese writing system were introduced near the end of the period from Baekje.
The keyhole tomb is a distinct style found only in Japan, with a square front and round back.
Keyhole kofun disappeared later in the 6th century, probably because of the drastic reformation of the Yamato court; Nihon Shoki records the introduction of Buddhism at this time.
Clan leaders were awarded kabane, inherited titles denoting rank and political standing which replaced family names.
In addition to archaeological findings indicating a local monarchy in Kibi Province as an important rival, the legend of the 4th-century Prince Yamato Takeru alludes to the borders of the Yamato and battlegrounds in the region; a frontier was near the later Izumo Province (eastern present-day Shimane Prefecture).
According to the legend, there was an eastern land in Honshū "whose people disobeyed the imperial court" and against whom Yamato Takeru was sent to fight.
One of four shōguns, Ōbiko set out northward to Koshi and his son Take Nunakawawake left for the eastern states.
Many of the clans and local chieftains who made up the Yamato polity claimed descent from the imperial family or kami.
During the 5th century, the Katsuragi clan (葛城氏, descended from the legendary grandson of Emperor Kōgen) was the most prominent power in the court and intermarried with the imperial family.
Kanamura resigned due to the failure of his diplomatic policies, and the court was controlled by the Mononobe and Soga clans at the beginning of the Asuka period.
Toraijin refers to people who immigrated to Japan from abroad via the Ryukyu Islands or the Korean Peninsula.
163 were of Chinese origin (written as "Kan"), 104 from Baekje ("Paekche" in the older romanization), 41 from Goguryeo, 6 from Silla, and 3 from Gaya.
Despite being ethnically similar, many immigrants from Baekje and Silla had arrived in Japan during Emperor Ōjin's reign carrying separate identities and foreign deities such as the kami Inari.
[26] The cavalry wore armour, carried swords and other weapons, and used advanced military methods similar to those of Northeast Asia.
The most important of these haniwa were found in southern Honshū (especially the Kinai region around Nara Prefecture) and northern Kyūshū.
Haniwa grave offerings were sculpted as horses, chickens, birds, fans, fish, houses, weapons, shields, sunshades, pillows, and male and female humans.
Much of the material culture of the Kofun period demonstrates that Japan was in close political and economic contact with continental Asia (especially with the southern dynasties of China) via the Korean Peninsula; bronze mirrors cast from the same mould have been found on both sides of the Tsushima Strait.
[27] The introduction of Buddhism in 538 marked the transition from the Kofun to the Asuka period, which coincided with the reunification of China under the Sui dynasty later in the century.
According to the Book of Sui, Silla and Baekje greatly valued relations with the Kofun-period Wa and the Korean kingdoms made diplomatic efforts to maintain their good standing with the Japanese.
The Samguk sagi (Chronicles of the Three Kingdoms) reported that Baekje and Silla sent their princes as hostages to the Yamato court in exchange for military support to continue their military campaigns; King Asin of Baekje sent his son (Jeonji) in 397,[37] and King Silseong of Silla sent his son Misaheun in 402.
In essence, Japanese researchers claim that a tripartite theory is redundant as the genetical difference between Yayoi and Kofun groups is not significant enough and that the temporal discrepancy of the periods is minuscule.
The point at issue was the "Mimana Nihon-fu" (任那日本府) which was said to be the governing institution Japan established in Korea at that time.
