This Wani-Kishi is the progenitor of the Fumi-no-Obito clan.In the 15th year [of the Emperor Ōjin's reign] (AD 284), in autumn, in August, new moon of rén-xū, dīng-mǎo (the sixth), the King of Baekje dispatched Achiki (Achi no omi) and offered up two good horses as a tribute [to Japan, along with him].

Then, the Emperor dispatched Aratawake and Kamunagiwake (a male oracle), who were ancestors of the Kamitsuke-no-Kimi clan, to Baekje, to summon Wani.

Ten volumes are too much for the Analects, and more importantly, his alleged arrival predates the composition of the Thousand Character Classic (the early 6th century).

Arai Hakuseki (1657–1725) considered that Wani had brought a certain book of Elementary Learning which the Kojiki had confused with the Thousand Character Classic.

Motoori Norinaga (1730–1801) claimed that it was pointless to care about details because the Thousand Character Classic was mentioned just as a typical book of Elementary Learning.

[4] Dating the alleged arrival of Wani is rather difficult since there are long-lasting disputes over the accuracy of these sources on early events.

Instead of being active in civil administration, he rose to a rank unusually high for a mid-level bureaucrat for his military performances in the Jinshin War (672).

Features common in their stories include the arrival during the reign of Emperor Ōjin, the introduction of Chinese literature and/or Confucianism, and the surname Wang.

The legend of Wani was chosen with the rest of them ignored because the Kawachinofumi clan was relatively powerful at the time of the compilation of the history books.

[6] Due to the peculiar nature of the records, the origins of Wani is often questioned, bringing up several theories in regards to his identity.

[7][8] Much like Yuzuki no Kimi and Achi no Omi, who also lack records of respective kingdoms they allegedly hail from (Silla and Baekje),[9] Wani's origins are also considered more symbolic than historically accurate in recent times.

In 791 Wani's descendants including Fumi no Mooto (文最弟) and Takefu no Makata (武生真象) made a successful attempt to elevate their kabane or family rank.

However, much like the other founders of influential clans of foreign origin, the claim that Wani was from a Chinese imperial line is considered a fabricated story made by their descendants to elevate their ranks as similar attempts are found within Yuzuki no Kimi and Achi no omi's stories (both allegedly descendants of Emperor Qin and Emperor Ling of Han, respectively).

Modern Japanese historians deduced that archeological, genealogical and historical evidence showed that the individuals were in fact of Korean origin[13][14][15][16][17][18][19] and that their stories (which were in truth added much later after their first mentions in older sources) created by their descendants were simply a means to an end for political dominance.

[22] For further context, the alternate name for fellow Baekje immigrant Achi no omi, "Achikishi (阿知吉師)" was also recorded with the suffix "Kishi", indicating a commonality between said individuals.

The article of the Nihon Shoki was traditionally interpreted as the introduction of Confucianism and/or Chinese literature although not clearly stated in the history book.

According to the preface to the Kokin Wakashū (905), a famous Waka poem starting with "Naniwa-zu" was traditionally attributed to Wani.

Although this error was corrected by Fujiwara no Norikane's Waka dōmōshō (1145–53) and Kenshō's Kokinshū jo chū (1183) with the reference to the Nihon Shoki, it survived for a long time.

A possible reason for this error is that Wani's arrival at Japan was interpreted as a result of Empress Jingū's conquest of Silla, which was recorded in the Nihon Shoki.

The situation changed in 1731 when the Confucian scholar Namikawa Seisho (並河誠所) visited there for the purpose of compiling a geography monograph named Gokinaishi (五畿内志).

The first known record that associates Wani with Yeongam is the Joseon Hwanyeo Seungnam (朝鮮寰輿勝覧; 1922–37) by Yi Byeong-yeon (이병연, 李秉延).

[30] It is known that around the same time, a Japanese monk named Aoki Keishō claimed on the basis of "oral tradition" that Yeongam was Wani's homeland.

In 1972 the social activist Kim Changsu reported a series of essays titled "Korean spirit embodied in Japan".

[29] The development of Wani's "historical sites" was led by the governments of South Jeolla Province and Yeongam County.