Toraijin (Japanese:渡来人, とらいじん) refers to the people who migrated to the Japan archipelago from the continent in ancient times, as well as their descendants.^[2][3] Up until the 1960s, these people were commonly called the "Kikajin (Japanese:帰化人, きかじん)", meaning "naturalized people", but beginning in the 1970s, the term was replaced by "Toraijin", meaning "people who have crossed over" as not all those who came to Japan became naturalized.^[4]

They arrived in Japan as early as theJōmon period orYayoi period, and their arrival became more significant from the end of the 4th century (Kofun period) to the late 7th century (Asuka period). During these periods, they introducedConfucianism,Buddhism,Chinese characters (Kanbun/Kanji),medicine,lunar calendar, and cultural practices such asSue ware production and weaving to Japan. They were favored by theYamato Imperial Court, and many were appointed to government positions.^[3][2]

Historical records and archaeological data provide strong support for continued population movements from the continent to the Japanese archipelago via the southernKorean peninsula from 800 BCE to 600 CE.^[5][4] The Toraijins arrived in thearchipelago in multiples waves.

In the initial wave starting approximately three thousand years ago, where 20th century anthropologists such asTorii Ryūzō stated that "the Stone Age in Japan and that in Korea are very similar. The similarities are so outstanding that we can say their relationship was like that of cousins, if not of a parent and child, or siblings" in his bookYūshi izen no Nihon (有史以前の日本,Japan before History),^[6] highlighting a close connection between the Japanese and the Koreans even during theprehistoric periods due to the major overlap of immigrants.

• 
  A Stone Agedolmen atGanghwa Island, South Korea.
• 
  40,000 dolmens distributed inKorea which account for approximately 40% of the world's total.^[7]
• 
  Dolmens found inJeju Island and northernKyushu (Japan).^[8]

Early Torajins, who arrived in the1st millennium BCE (encompassing early-Jōmon period to middle-Yayoi period), are thought to have introduced rice cultivation and earthenware (such asJōmon pottery andYayoi pottery) to Japan (mainly in northern Kyushu).

During the formative 5th and 6th centuries, they brought horse breeding and horse driven transportation, stoneware pottery, high temperature iron-working, advanced iron tool manufacturing, and their Chinese-based writing system. In addition to technological and cultural contributions, Toraijins also brought the ideologies of Confucianism and Buddhism from the mainland, which were critical to the state formation and socio-cultural changes during theKofun period andAsuka period.

The lasting impact of the immigrants from Korea can still be found in placenames within modern Japan in places such asKomae (狛江) city, deriving from the word "Koma (高麗)" fromGoguryeo;^[9]Niiza (新座) city, deriving from the word "Shiragi (新羅)" fromSilla;^[10] and possiblyNara (奈良) city, deriving from the word "Nara (나라)" meaning "country".^[11] Many ancient shrines also possess legacy of the immigrants in names such asKoma Shrine (Goguryeo),Shinra Shrine [ja] (新羅神社; Silla), andKudara no Ō Shrine [ja] (百済王神社; Paekche).

In other instances, Toraijin influence is not deliberately shown within names, but can still be recognized via remnants left by their cultural impact. In many cases, Toraijin elements that have ancient roots in Korea such asKorean shamanism can be seen throughout modern Japan today. One of the many relics is the presence ofJangseungs, known asShōgunhyō [ja] (将軍標) in Japan, wooden or stone totems (found normally in pairs) that are believed to ward off evil from sacred places.^[12]

• 
  Wooden pair ofJaengseungs found in Korea.
• 
  Stone pairs found in Korea.
• 
  Wooden pair found inKoma station.
• 
  Stone pair found inKoma Shrine.
• 
  Stone pair found inShōraku Shrine [ja] (勝樂寺).

Other relics within Japan also point to Toraijin origins such as architectures, artifacts, etc, despite having no direct correlation. TheTōkō Temple [ja] (東光院), allegedly founded by theChiba clan, possesses Korean architecture and elements with many speculating that the temple was originally built by Korean immigrants from Goguryeo or Paekche during the Asuka period.^[13] In fact, every year on May 3rd, a Korea-themed farming band parades through the area and performs the Korean folk dance (Pungmul).^[14] Another temple, known as theKōryū-ji, also possesses a wooden statue of Bodhisattva (Buddha) called the "Hōkan Miroku [ja] (宝冠弥勒)", anational treasure of Japan (registered on June 9, 1951); it is believed to have been given from Silla to theHata clan, the parent clan that built the Kōryū-ji, in the early 7th century.^[15] According to Japanese art historianShuya Ōnishi (大西 修也), the transmitting of the statue is thought to have been a gift from Silla to its owndiaspora^[16] as Silla produced numerous statues (both wooden and metallic) including theMaitreya in Meditation, a sculpture that is now considered as a sister statue with Japan's Hōkan Miroku, with its signature pose and facial features found only in Silla's craftsmanship.^[17] The possession of the statue became crucial evidence for determining the Hata clan's true origin and approximate period of immigration in modern times.

• 
  Hōkan Miroku (Kōryū-ji)
• 
  Maitreya in Meditation (Silla)

Other temples such as theHōryū-ji is also believed to have take much influence from Toraijins after the original building (built in 607) was burnt down and was reconstructed in 670.^[18] The temple is thought to have been built by Toraijins from Paekche^[19] who brought the temple's sacred artifact and another national treasure of Japan (registered on June 9, 1951), theKudara Kanon [ja] (百済観音;lit. 'Avalokiteśvara of Paekche')[20] similar to the Hōkan Miroku of the Kōryū-ji. In January of 2026, the Hōryū-ji temple was chosen as the place to tour during Korea's PresidentLee Jae Myung's visit with Japan's Prime MinisterSanae Takaichi as Lee wished to visit Takaicihi's hometown ofNara (where the temple is also located), and because the temple's architecture was influenced by Korean culture, signifying the two countries' historical connections.^[21]

• 
  Kudara Kanon [ja] (Hōryū-ji)

As such, it is evident that influence from Toraijins is both direct and inert depending on the detail, with some possessing elements such as names that directly allude to Toraijin roots (i.e. Koma for Goguryeo) or having innuendos such as architecture, artifacts, and practices that provide an insight to their likely Toraijin origins.

According to modern Japanese academia, in each major epoch in Japanese history, Toraijins arriving from the Korean peninsula acted as transmitters and transplanters of advanced continental technology and culture to the Japanese archipelago; just as the population groups on the Korean peninsula experienced similar transformations with the arrival of millet and rice agriculture, bronze and iron objects and technologies, and culture and religion from further west and north in the continent.^[4]

The periods of arrival of the Toraijins can be divided into four categories: 2nd–3rd century BCE, around 5th century BCE (Five kings of Wa's reign), late 5th–6th century, and 7th century.^[2]

The early Toraijins, known as the indigenousJōmon people, were engaged in subsistence based primarily on fishing, hunting, and gathering. Early to middleJōmon period pottery, known asSobatashikidoki [ja] (曽畑式土器), show significant similarity with theJeulmun period pottery of Korea not only in the surface patterns, but also in the use oftalc mixed into the clay, giving it the signature brownish color.^[22] Both styles are part of the biggerComb Ceramic pottery which is found worldwide (Xinglongwa culture inNortheast China;Comb Ceramic culture inNortheast Europe, etc), however, early Jeulmun and Jōmon styles and their production methods are unique to Korea and Japan.^[22] Despite starting similar, Korea's Jeulmun period is believed to have ended much earlier than Japan's Jōmon period (around 500 years) due to the incoming migrants.

• 
  Jeulmun period (c. 8000–1500 BCE) pottery
• 
  Jōmon period (c. 8000–300 BCE) pottery

After the Jōmon period, a new batch of immigrants arrived in Japan known as theYayoi period who introduced wet-rice farming to the archipelago. Similar to the Jeulmun–Jōmon style pottery, Yayoi pottery is often associated with theMumun period pottery of Korea due to the lack of decorations found in the design and for its signature "plain (Korean: 무문;Hanja: 無文;RR: Mumun;lit. No decoration)" look.[23] The Mumun people are believed to have replaced the Jeulmun people around 1500 BCE who then migrated to the archipelago which marked the beginning of the Yayoi period of Japan. Similar to the Mumun period being labelled as the "KoreanBronze Age",^[24] middle-Yayoi period Toraijins arrived with bronze technology.^[25]

• 
  Mumun period (c. 1500–300 BCE) pottery
• 
  Yayoi period (c. 1000 BCE–300 CE) pottery

According toThe Chronicles of Japan (Nihon Shoki) and theKojiki, the first major arrival to Japan was during the reign ofEmperor Ōjin. Due to a major upheaval on the Korean peninsula at that time, it is believed that many people from the peninsula migrated to Japan to escape the political chaos and subsequently introduced new technology such iron tools, irrigation technology, Chinese knowledge, religions and much more. The tools and technology they brought with them may have revolutionized the production methods and labor patterns that had existed until then. These immigrants from Korea also introducedhorses, a foreign species to the archipelago at the time, andhorse harnesses.^[26] With this, horse riding became a common practice in Japan and were later incorporated into future military purposes.^[26]

During theKofun period and the turbulentThree Kingdoms period of Korea, there were extensive migrations from Korean polities to the Japanese archipelago, particularly fromPaekche andKaya confederacy, both of which developed friendship as well as economic and military alliances withYamato Kingship. Minimal travel occurred between the kingdom of Silla and the archipelago owing to a hostile relationship between the Yamato Kingship and Silla, especially after theSilla–Goguryeo and Paekche–Kaya–Wa War. The Wa elites, such as Yamato elites in Kinki, Tsukushi elites in Fukuoka, and Kibi elites in Okayama, sought to establish socio-political advantages in the archipelago and welcomed and integrated the newcomers with peninsular goods and advanced technology.^[4] In 552 CE, KingSeong of Baekje sent envoys to the Yamato court, bringing Buddha statues and Buddhist classics, and Buddhist culture was also introduced to Japan. After Buddhism was introduced to Japan, it became one of the main religions in Japan and a part of today's Japanese culture.

These immigrants settled and re-established themselves as farmers, iron technicians, horse breeders, merchants and traders, dam builders, craftsmen, among others, earning them the name "Imaki no Tehito (今來才技, “recently arrived skilled artisans”)" in theNihon Shoki.^[4] Groups arriving from the peninsula have settled in and formed communities in various parts of the archipelago, including Fukuoka in northern Kyushu to Okayama on the Inland Sea, to the Kyoto–Osaka– Nara area, to Gunma north of Tokyo, and as far as Sendai in northeastern Honshu. Once fully settled on the Japanese Archipelago, these immigrants became known as "Kikajin", or "naturalized immigrants".^[4] While migrants initially settled in Kyushu due to geographic proximity to the peninsula, by the fourth century, migrants had shifted their destination to the Kinki region, the core base of the Yamato elites, of Nara, Osaka, Kyoto, and Otsu region.

AnthropologistTorii Ryūzō also recounted the attires worn by Toraijins during Kofun period stating "[the Kofun period Toraijins had unique] customs, including love of swords, skills in bow and arrows, tied hair, beads decorations, long sleeves and baggy pants, leather boots, and daggers on the belt, are exactly what you can find in early northeast Asia. The same can be said about their arrows with feathers and whistling arrowheads."^[28] Torii labeled the previous Yayoi group as the "earthly tribe[kunitsu kami; 国津神]" of Japan while labeling the newly introduced Kofun group as the "heavenly tribe[amatsu kami; 天津神]". This sentiment was carried over by a fellow anthropologist,Sadakichi Kita [ja] (喜田 貞吉) who associated the "heavenly tribe (Kofun people)" of Japan to theBuyeo people stating that "[...] the incoming heavenly tribe, who conquered, appeased, annexed, and assimilated theexisting population and constituted thegrand Japanese, were previously residents ofa region in the continent. [The Buyeo people] had moved to the Japanese islands at some point."^[29]

20th century linguist,Shōzaburo Kanazawa [ja] (金沢 庄三郎) even wrote that "theKorean language belongs to the same line of languages as our[Japanese] language. This is a branch of our language, just as theRyukyu dialect is" in his bookNikkan ryōkokugo dōkeiron (日韓両国語同系論) in 1910,^[30] postulating that the "Theory on Japanese‑Korean Common Ancestry", also known asNissen dōsoron, that was introduced during theJapanese annexation period of Korea was factually correct. Kanazawa essentially categorized the Buyeo people, who were Koreanic speakingYemaeks, and Kofun period Toraijins as the same ethnic group, predicating that because the Kofun people were a key component of Japanese history, genealogy and therefore identity, the Buyeo people and their language were also inherently Japanese.^{[Notes 1][31]} Regardless of the macro-ethnocentric position taken byImperial Japan in regards to Korea at the time, a similar conclusion was drawn over a century later in 2022^[32] supporting that even linguistically, Japonic and Koreanic speakers were indeed heavily related.

National Museum of Nature and Science held a special exhibition in May 2025 that revolved around the genetic makeup of the Japanese surrounding specific periods.^[33] The director of the museum stated that the majority of the relics found during the Kofun period bore heavy resemblance with those found in Korea. He also emphasized that the immigrants who brought new technology entered after the late-Yayoi period and are considered as main contributors to the modern Japanese people's genetic makeup.^[33]

• 
  Kofun period horse armor
• 
  Kaya confederacy period horse armor
• 
  Kofun period armor
• 
  Kaya confederacy period armor
• 
  Kofun period armor
• 
  Paekche period armor
• 
  Kofun period gilt bronze slippers
• 
  Paekche period gilt bronze slippers
• 
  Kofun period crown
• 
  Silla period crown
• 
  Kofun period ornament
• 
  Goguryeo period ornament

These new waves of immigrants from Korea continued well into the Asuka period. However, their influence is believed to have reached its peak during the Kofun period and slowly fell off afterward with numbers dwindling over time. Since then, Japan and its demographics began to homogenize from that point on.

After entering theAsuka period, many Japanese royals and ministers believed in Buddhism, such asPrince Shōtoku and Soga Mako, and devoted themselves to promoting Buddhism. The reason whyPaekche people went to Japan was that Japan asked Paekche for craftsmen anddoctors of the Five Classics [ja] and escaped fromGoguryeo.^[34]

In the 7th century, exiles fromPaekche, which had been defeated at theBattle of Baekgang, entered Japan. The technology and culture brought by the Toraijins contributed to the advanced development of Japan at that time.^[2][35] Toraijins occupied an important position in the military and political affairs of the Yamato regime due to their advanced skills in arms manufacturing, weaving, and agriculture. They also made significant contributions to the development of Japanese culture.^[3]

『日本餘噍 據扶桑以逋誅』

---

"The refugees of Ilbon (日本; referring toPaekche) safely retreated with the help ofBusang Kingdom (扶桑; referring to Japan) from the invaders (Silla–Tang alliance)."

It is believed that the Toraijin refugees from Paekche also brought nationalistic ideology as well.

Historically, up until theYamato Kingdom changed its name from "Wakoku (倭国)" then "Yamato (ヤマト)" to "Nihon (日本)",Paekche had used the same characters "Ilbon (日本)", literally meaning "Land where the sun rises" (no relations toJapan) when it colloquially addressed itself (as seen inYegun [ko], a Paekche nationalist and loyalist ofKing Uija, in his epitaph),^[36][37] seeming to have carried over the meaning of "Morning Land" fromAsadal.^[38] Believed to have been created around 678 CE, the epitaph is the oldest account in East Asian history to have used the term "Land where the sun rises (日本)" (Wang 2011; Tono 2012).^[36][37]

The Yamato basin was the home of powerful clans with Toraijin connections, such as theSoga clan withPaekche affiliation and which emerged as the most powerful clan in the Yamato by the middle of 6th century, and theYamatonoaya clan with roots in theKaya confederacy andPaekche.

Influential Toraijin clans with imperial ties included theTajima clan (多遅摩氏) of Silla descent, as well asKudara no Konikishi clan andYamato no Fuhito clan, both of Paekche descent. During the 3rd or 4th century,Amenohiboko, a prince fromSilla and also a Toraijin, immigrated to Japan and became the ancestor toEmpress Jingū while founding the Tajima clan. Early in the eighth century, LadyTakano no Niigasa, a member of the Yamato no Fuhito clan and a descendant ofMuryeong ofBaekje, married Prince Shirakabe (the futureEmperor Kōnin) and gave birth to Yamanobe in 737 in Nara, who was enthroned in 781 and becameEmperor Kanmu.^[4]

Families such as theTatara clan became the parent house of powerful clans such as theŌuchi clan.

Other representative Toraijin groups of the 4th and 5th centuries were theHata clan, and theKawachinofumi clan (西文氏). These Toraijins possessed superior technology and ability, and were fundamental to Japan's nation-building. The Hata clan is descended fromYuzuki no Kimi, who came from Silla on the Korean Peninsula around the 4th or 5th century. Yuzuki no Kimi came to Kyushu with 30,000 to 40,000 laborers from 127 prefectures. They served the Yamato royal court as officials in charge of finances. His headquarters was originally located in Yamaboshi, Kyoto, but he later moved to Uzumasa (Kyoto City). Along with their activities in the center of Japan, the descendants of the Hata extended their influence nationwide, from Owari and Mino to Bicchu and Chiku.^[2]

• Hata clan (Silla)
• Koma clan (Goguryeo)
• Kudara no Konikishi clan (Paekche)
• Ōtomo clan (Silla)
• Ōuchi clan (Paekche/Kaya)
• Tatara clan (Kaya)
• Yamato no Fuhito clan (Paekche)
• Yamatonoaya clan (Paekche/Kaya)

• Achi no Omi – Founder of theYamatonoaya clan.
• Amenohiboko – Founder of theTajima clan. Ancestor of god of sweets,Tajimamori andEmpress Jingū.
• Buyeo Pung – Last heir of Paekche and brother of Zenkō, founder of theKudara no Konikishi clan.
• Prince Imseong – Founder of theŌuchi clan.
• Irigumo of Kaya – Founder of theTatara clan.
• Mantoku no Omi – Founder of theŌtomo clan.
• Prince Junda – Founder of theYamato no Fuhito clan.
• Mokuto-Ō – Founder of theOka no Muraji clan.
• Takano no Niigasa – Family of the Yamato no Fuhito clan. Mother ofEmperor Kanmu.
• Wani – Founder of theKawachinofumi clan.
• Yuzuki no Kimi – Founder of theHata clan.

Suspected individuals:

• Fujiwara no Kamatari(?) – Founder of theFujiwara clan. Suspected to be a Toraijin and may even beBuyeo Pung.
• Takenouchi no Sukune(?) – Father to founders of Toraijin clans such asHata no Yashiro (Hata clan) andSoga no Ishikawa (Soga clan). Descendants include "Soga no Karako (蘇我韓子)", meaning "Korean person of Soga" and his son,Soga no Koma, meaning "Goguryeo person of Soga" of the Soga clan. Suspected to be a Toraijin.

Many gods, known askami in Japan, are believed to have been introduced by Toraijins as well.

It is said that the history of theŌtomo clan, a clan fromSilla, was heavily intertwined withShinra Myōjin (lit. 'Shining deity of Silla'), aBuddhist god associated with theJimon branch ofTendai, a school ofJapanese Buddhism. His name is derived from the name of a historical Korean kingdom, Silla.

ProfessorSujung Kim (김수정) atDePauw University ofreligious studies who specializes in history ofBuddhism in East Asia, claims that the Ōtomo clan's special ties to deities such as the Shinra Myōjin may provide an insight to the clan's possible origins.^[39]

It is said that the Ōtomo clan was one of the earliest clans to commemorate Shinra Myōjin and was involved in promoting the veneration of said deity. Kim posited that the Shinra Myōjin originally being a Silla god sheds light on the possibility of the clan being Silla immigrants^[39] as it was common for immigrants from specific regions to be left with commemorating gods from the same origins as seen with the Hata clan and thekami Inari.

Additional evidence alludes to the foreign origins of thekamiInari, a deity that looks overfoxes,fertility,rice,tea andsake, ofagriculture andindustry, of general prosperity and worldly success.

Fushimi Inari-taisha, the same shrine built by theHata clan and one of the most influential shrines to officially celebrate the god Inari, stated that the fox deity was most likely not of Japanese origin and had most likely arrived in Japan from the kingdoms of the Korean peninsula.^[40] It states that during theThree Kingdoms of Korea period, foxes were widely celebrated as gods and were deified as protectors of agriculture and prosperity due to the influence ofBuddhism.

This concept of an agricultural deity was later carried over to the Japanese archipelago by other immigrant clans which arrived in Japan in the earlier centuries^[41] and was given the name "稲荷 (いなり)" inkanji which means "carrying rice", (literally "rice load") first found in theRuijū Kokushi in 892 AD.

Scholars such asKazuo Higo [ja] (肥後 和男) suggest that the Hata clan began the formal worship of Inari as an agriculturekami in the late 5th century^[41] as the name "Inari" does not appear in classicalJapanese mythology^[42] which most likely indicates that the god is foreign.

There may be some connections to other foreign deities especially with the most commonly mentionedSusanoo-no-Mikoto, brother ofkamiAmaterasu.

A few myths, such as that of Susanoo's descent in Soshimori in Silla, seem to suggest a connection between the god and theKorean peninsula. Indeed, some scholars have hypothesized that the deities who were eventually conflated with Susanoo, Mutō Tenjin, and Gozu Tennō, may have had Korean origins as well, with the name "Mutō" (武塔,historical orthography:mutau) being linked with the Korean wordmudang "shamaness," and "Gozu" being explained as acalque of "Soshimori", here interpreted as being derived from a Korean toponym meaning "Bull's (so) Head (mari)".^[43] For further information, seeetymology of thetitle "Uzumasa". The name "Susanoo" itself has been interpreted as being related to theMiddle Korean titlesusung (transliterated as 次次雄 or 慈充), meaning "master" or "shaman", notably applied toNamhae, the second king of Silla, in theSamguksagi.^[44] Susanoo is thus supposed in this view to have originally been a foreign god (蕃神,banshin), perhaps a deified shaman, whose origins may be traced back to Korea.^[45]

The theories surrounding Susanoo being introduced to Japan as a foreign god coincide with otherkamis such as Inari, and may have been introduced in a similar fashion. Their Silla roots (Inari–Hata; Shinra Myōjin–Ōtomo; Susanoo/Gozu Tennō–Soshimori) may indicate that thekamis were originally from the peninsula until they were brought over to Japan by Korean immigrants. Ironically, the origins ofkamis such as Susanoo was retrospectively used as a tool to justify theJapanese annexation of Korea and theassimilation of its people, claiming that Susanoo was a native Japanese god that first arrived and founded Silla, rather than a Silla-originating god that moved to Japan. ElderShinto priest,Tsunoda Tadayuki postulated that Susanoo was in fact analogous withTan'gun, a native Korean deity^[46][47] and advocated the amalgamation of the Japanesekami with the Korean god. A similar phenomenon happened prior with Susanoo andGozu Tennō, another foreign god that may have Korean origin.^[48][49]

Other kamis of speculated foreign origins include:

• Gozu Tennō – Akami that is often amalgamated with the aforementioned Susanoo.^[50][51]
• Ōkuninushi – The son (or descendant) of Susanoo who is also often associated with Korea due to his father.^[52]
• Kawa-no-Kami – Also known as "Kahaku (河伯)". May have been influenced by China'sHebo^[53] and Korea'sHabaek.^[54]

The method proposed by Koyama (1978)^[55] to calculate the ratio of the number of sites from multiple periods enables population estimates for the Jomon and Yayoi periods, which in turn enables the demographic simulations of Koyama and Sugitoh (1984)^[56] and Hanihara (1987)^[57] into the prehistoric period of Japan.

The current consensus in regards to Toraijin population estimation is highly debated.

Hanihara argued that more than 3 million (3025 people/year) immigrated to the Japanese archipelago between 300 BCE – 700 CE. In addition, based on estimates from studies of Senzuka (cemeteries of “thousand tombs”) belonging to the Toraijins from the southwestern Korean peninsula and their descendants, Shinichirō Ishiwatari postulated that at least a million people from the peninsula arrived in the archipelago just during the 125 years between 475–600 CE.^[4]

However, the hypothesis of a very large number of migrants coming to the Japanese archipelago, as represented by Hanihara and Ishiwatari, was criticized by later simulation studies (Nakahashi and Iizuka 1998,^[58] 2008^[59]) with Aoki and Tuljapurkar (2000)^[60] estimating a smaller number of migrants (around 50 to 100 migrants/year).

Recently, there is a shift from finding population estimates to finding the number of waves that entered Japan, as deducing an exact number across several millennia is deemed less feasible. The waves are identified through genetics, anthropology, and linguistics.^[61][62]

The term "Toraijin" usually encompasses theJōmon period,Yayoi period,Kofun period, and theAsuka period, therefore it is considered too broad to be condensed into a single name or a group genealogically.

For scientific analysis of the Japanese people's ancestry, seeGenetic and anthropometric studies on Japanese people.

• Immigration to Japan
• Koreans in Japan
• Nissen dōsoron

• Kofun period
• Heian period
• Korean diaspora in Japan

• CS1 Japanese-language sources (ja)
• CS1 uses Japanese-language script (ja)
• CS1 maint: multiple names: authors list
• CS1 maint: numeric names: authors list
• CS1 maint: work parameter with ISBN
• CS1 Chinese-language sources (zh)
• Articles with short description
• Short description is different from Wikidata
• Articles containing Japanese-language text
• Articles containing Korean-language text