尽管有政府的努力，1899年的同化计划并没有像日本计划的那样奏效。最主要的原因是，该计划将阿伊努标记为不同的、最糟糕的、地位较低的人，他们永远也不可能优秀到成为日本人。从一开始，阿伊努就有适应新环境的问题，原因有很多。对他们的持续歧视导致他们得到比其他人更糟糕的土地。因此，他们努力从他们的土地上种植任何东西，最后，他们放弃了耕作，开始做兼职工人，电缆层，探路者。尽管有批评，北海道前土著人保护法鼓励教育阿伊努儿童的条款是阿伊努迈出的良好的第一步。在我看来，这为他们未来的斗争提供了坚实的基础，并为国家和后来的世界带来了人们对他们的关注。我同意这个过程并不容易也不公平，但是上学的可能性为他们的未来打开了大门。但是，我们也应该记住这一进程是如何开始和随后如何进行的，这是非常严厉和不公平的。在向阿伊努引入新法律之前，日本人进行了测试，以检查他们的孩子是否可以接受教育。1872年，他们从阿伊努家庭中挑选了13个男孩和5个女孩，送到东京柴巴为他们设立的特殊学校(Sjoberg, 1997: 128)。之后，他们在北海道开办了21所学校;然而，即使在这里，每一步都可以看到种族主义的态度。阿伊努儿童受到的待遇与外地人不同，他们只接受阿伊努班级的教育，接受的小学教育也少。他们不了解自己的文化，只接受日语教育。结果，他们不经常上学，除了学校不是义务教育和他们的父母需要他们在田里工作。后来，外津学校和阿伊努学校连在了一起，阿伊努的孩子和外津的孩子在学校的时间一样长。他们被迫学习外地人的历史和日语，这是造成种族问题的原因之一，因为阿伊努的孩子并不总是知道如何正确地使用日语。后来，政府进行了一项调查，发现到20世纪20年代，几乎所有的阿伊努成年人都不再使用他们的语言，更令人担心的是，他们的孩子都不会使用母语。由于种族歧视或对阿伊努人的教育不太关心，阿伊努人中只有一小部分人上中学。他们中的许多人在争取受教育权利的斗争中放弃了，接受了他们对自己文化地位的看法(Sjoberg, 1997: 129)。尽管如此，我相信，把学校介绍给他们会给他们争取更好未来的机会。今天的阿伊努人在教育方面有和日语一样的选择;然而，大多数阿伊努父母在经济上无法负担高昂的学费(Hilger and Yamaha, 1971: 200)。整个法律于1997年被废除。
Despite the government effort, the plan of assimilation from 1899 did not work in how Japan planned. The main reason for this was that the plan marked Ainu as different, worst, lower people who would be never good enough to be Japanese. From the beginning, Ainu had problems to fit into a new situation from a number of different reasons. Constant discrimination towards them results in giving them the worst lands than others. Therefore they ware struggling to farm anything from their land and in the end, they ware giving up on farming and starting to work as part-time workers, cable-layers, pathfinders. Although all the criticisms, the clause from Hokkaido Former Aborigines Protection Law that encouraged educating Ainu children was a first good step for Ainu. In my opinion, it gave them strong ground for a future fight with bringing awareness about them for the nation, and later world. I agree that the process was not easy or fair, however by the possibility of attending school has opened them doors for the future. But we should also remember how the process had begun and how it followed, which was very harsh and unfair. Before they introduced a new law to Ainu, the Japanese ran tests to check if their children could be educated. In 1872, they selected thirteen boys and five girls, from Ainu families, and sent them to special schools created for them in Shiba, Tokyo (Sjöberg, 1997 : 128). After that, they opened 21 schools in Hokkaido; however, even here racial attitudes could be seen on every step. Ainu children ware treated differently than Waijin children, they ware educated in only Ainu classes and they received fewer years of elementary education. They did not learn about their culture and was taught in Japanese only. In results, they did not attend schools very often besides that schools ware not compulsory and their parents needed them to work in farmlands. Later on, Waijin schools and Ainu schools ware connected together so Ainu children spent as much time as Waijin in school. They ware forced to learn Waijin history and Japanese language, which was one of the causes of a racial situation because Ainu children did not always know how to use the Japanese language correctly. Later on, the government ran a survey and found out that by 1920s almost all the Ainu adults did not use their language anymore, and what is more concerned, neither of their children could use the native language at all. Because of the racial abuse or less concern about Ainu education, the only little part of Ainu went to secondary schools. Many of them simply gave up in a fight with their educational rights and accepted how they have seen their cultural status (Sjöberg, 1997 : 129). Even so, I believe, that introducing schools to them gave them chance to fight for a better future. The Ainu today have the same options in education like Japanese; however, most of the Ainu parents are financially unbearable to pay for high tuition fees (Hilger and Yamaha, 1971: 200). Whole law was abolished in 1997.
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