Where the Sea Remembers: Stories of Ryukyu and The Gentle Power of Ryukyuan Women 🏝️

Hello deer, this is Seri 🌸

I'm Japanese, with myself indigenous roots and I'm fascinated by my own cultures but there are cultures that seem to hum quietly beneath the noise of the world : tender, ancient, and deeply rooted in nature and spirit.

The Ryukyuan people of Okinawa is one of them and carry such a heritage.

Their history is not only rich with traditions, songs, and sacred rituals, but also marked by resilience in the face of erasure.

As I slowly discovered more about them through my paternal grandmother (she is from Okinawa), I found a deep sense of beauty in their way of life : a beauty shaped by matrilineal strength, spiritual harmony, and a gentle connection to the Earth.

This post is a humble offering to share their story, and the quiet admiration I hold for them.

Introduction🏝️

Far to the south of Japan’s main islands lies Okinawa, cradled by turquoise waters and winds that seem to carry old songs. Often seen only as a peaceful paradise, Okinawa holds a deep and complex history. It is the homeland of an Indigenous people whose voices still echo—soft, persistent through language, ritual, and memory: the Ryukyuan people.

Who are they? The roots of the Ryukyuan people 🏝️

The Ryukyuan people are the Indigenous inhabitants of the Ryukyu Islands, a subtropical archipelago that once flourished as the independent Ryukyu Kingdom.

For over four centuries, the kingdom thrived as a center of maritime trade, balancing graceful diplomacy with China, Korea, and Japan, all while nurturing its own identity : distinct, fluid, and deeply connected to the ocean.

Their roots are not only cultural but spiritual, embedded in centuries of peaceful coexistence with nature and with one another.

The Ryukyuans are part of one of the oldest continuous cultural traditions in the region, with roots tracing back thousands of years.

The Ryukyu Islands (including Okinawa) have been inhabited since at least 30,000 years ago, based on archaeological evidence like the Minatogawa Man (dated to ~20,000 years ago).

The culture developed independently from mainland Japan for much of history, blending indigenous Austronesian elements, Chinese influences, and Southeast Asian trade connections.

They are considered an Indigenous people by many scholars and activists, though the Japanese government does not officially recognize them as such.

Culture: a matrilineal harmony 🏝️

One of the most tender aspects of Ryukyuan culture lies in its matrilineal traditions. In many communities, lineage, inheritance, and spiritual authority passed through women. Families often followed mother-centered lines, where property and ancestral roles were handed down from mothers to daughters.

The home was not only a physical space but a sacred continuation of maternal legacy. Women were the keepers of the hearth, but also of the invisible: they performed rituals, led prayers, and acted as intermediaries between the living and the spirit world.

Women were seen as the bridge between the human and the spirit world. The noro (or nūru) were powerful female priestesses often chosen from specific families who conducted rituals, protected villages, and communicated with ancestral spirits and gods.

The kikoe-ōgimi, the highest-ranking priestess, was usually a female relative of the king and had immense religious authority. Spiritual leadership was considered feminine by nature : gentle, wise, nurturing, and deeply respected.

Women weren’t just spiritual leaders, they were carriers of culture.

They organized rituals, taught songs and dances, kept oral histories, and wove the traditional cloth that held cultural symbols. Older women were respected as wise figures, and sisterhood bonds were strong, often forming the core of village life.

Even royal women held spiritual roles: the king’s sister often became the high priestess of the kingdom, reinforcing the balance between governance and the divine.

Women were primarily responsible for raising children, caring for elders, and maintaining the household. Their nurturing was the heart of family life. Many women worked alongside men in farming, fishing, and handicrafts, especially in rural communities. They cultivated crops like sugarcane and sweet potatoes, helped harvest, and often managed household finances.

Compared to many other parts of Asia or even Japan itself, Okinawan women had greater respect and autonomy.

Women’s Festival 👩🏻‍🤝‍👩🏼🏝️

Women, especially those considered spiritual leaders or elder women, go to the sea to wash away impurities and bad luck by dipping themselves in the ocean.

This ritual symbolizes renewal, cleansing, and protection for the community, welcoming the new month with fresh energy.

It’s deeply tied to Okinawa’s connection with nature, especially the sea, which holds spiritual significance.

While men may participate in other parts of festivals, Hamauri is primarily a women’s event, celebrating their role as guardians of spiritual purity and community wellbeing.

Men's role 🏝️👬

Men usually held formal authority as kings, nobles, and officials who governed the kingdom and managed diplomacy with China and Japan. They were responsible for protecting the land and maintaining order.

Like women, many men worked hard in agriculture and fishing, providing food for their families and communities. They often handled the heavier physical labor, such as plowing fields or deep-sea fishing.

Men were often involved in craftsmanship, including carpentry, metalwork, and boatbuilding, as well as trading goods in markets.

Although the most powerful spiritual roles belonged to women (the noro priestesses), men also participated in religious ceremonies and rituals, usually in supporting roles.

In summary, men’s roles were often about leadership, protection, and physical labor, complementing the nurturing, spiritual, and cultural roles that women embraced. Together, this created a balanced society where both contributed in meaningful ways.

Their everyday life also echoed this balance. Traditional clothing like the ryusou or bingata was often handmade, dyed with nature's colors—soft reds from hibiscus, deep blues from indigo. Festivals, such as the Unjami (a sea thanksgiving ceremony), blended song, dance, and prayer, celebrating both harvest and the divine.

Bingata and Ryusou, two beautiful elements of Okinawa.

Bingata (紅型)

Bingata is a traditional Okinawan textile dyeing technique that produces vibrant, colorful patterns often inspired by nature : flowers 🌸, waves 🌊 , birds 🐦 , and butterflies 🦋 .

It’s one of the oldest dyeing methods in Japan, brought to Okinawa from China and Southeast Asia centuries ago, then uniquely developed there.

Bingata fabrics are created using stencils and resist-dyeing, where parts of the cloth are masked to keep colors bright and distinct.

The colors are bright but soft, reflecting Okinawa’s subtropical environment and joyful spirit.

Historically, Bingata was worn by Ryukyu royalty and nobility and remains a symbol of Okinawan heritage and pride.

Today, it’s used for kimonos, accessories, and modern fashion, keeping tradition alive with beauty and grace.

Ryusou (琉装)

Ryusou literally means “Ryukyu clothing” and refers to the traditional garments worn in Okinawa. It often features Bingata fabric and has distinct styles compared to mainland Japanese clothing.

Ryusou includes colorful kimonos, jackets, and sashes that are lighter and designed for Okinawa’s warm climate.

The styles show influences from China, Southeast Asia, and Japan, representing Okinawa’s role as a historical trade hub.

Today, Ryusou is often worn during festivals, ceremonies, and cultural performances, a proud reminder of Okinawa’s unique identity.

Bingata dyeing was strictly controlled by the royal court. Certain colors and motifs were even reserved for specific ranks. Commoners were not allowed to wear Bingata until after the fall of the Ryukyu Kingdom.

Ryusou, the traditional dress style, also had different types depending on status—royalty wore more elaborate garments with bright Bingata, while common people wore simpler, uncolored or indigo-dyed garments made of hemp or cotton.

After the annexation by Japan and the fall of the Ryukyu Kingdom in the late 1800s, these traditions slowly became more open. Today, everyone can wear Bingata and Ryusou, especially during festivals and cultural events.

Nudity in ancient Okinawa 🏝️

In ancient Okinawan society, partial nudity was more accepted, especially in everyday life, and particularly due to the subtropical climate and cultural values that were less influenced by later mainland Japanese norms of modesty.

Children often ran around naked or half-dressed, which was common in many Indigenous and island cultures. It wasn’t considered shameful.

Women working in fields, fishing, or bathing sometimes exposed their upper bodies, especially before the Meiji era. It wasn’t seen as sexual, it was simply practical, part of everyday life, and part of the body’s natural relationship with the environment.

Spiritual practices (especially among noro priestesses or yuta shamans) may have involved states of undress symbolizing purity, rebirth, or connection with nature, though these were sacred contexts, not public displays.

Things began to change with Japanese annexation in the late 19th century, when Okinawa was increasingly influenced by mainland Japanese ideals of modesty and "civilization."

Over time, public nudity or partial nudity was discouraged and even shamed.

Language: the fading sound of the ancestors 🏝️

The Ryukyuan languages—distinct from Japanese—carry their own poetry and worldview. Uchinaaguchi (Okinawan), Miyako, Yaeyama and others reflect the islanders’ close relationship with nature and community.

Each island had its own dialect, its own voice.

After annexation, speaking Ryukyuan languages was discouraged and even punished in schools.

Today, they are critically endangered.

But revival efforts have begun: young people are learning these ancestral tongues again, weaving them gently back into daily life.

Some examples of Okinawan words:

Haisai (はいさい) — Hello (used by men)

Haitai (はいたい) — Hello (used by women)

Nifee deebiru (にふぇーでーびる) — Thank you very much

Chura (ちゅら) — Beautiful

Wakaru (わかる) — To understand (same as Japanese, but pronounced differently)

Umi (うみ) — Sea

Because of modernization and language shift, fluency is mostly found in older generations, though there are revitalization efforts today.

Nature as a sacred companion 🏝️

The Ryukyuan connection to nature is not decorative, it is sacred.

Utaki, forest groves often near the sea or atop cliffs, are still places of deep reverence. These were the domains of women priestesses, where prayers for fertility, health, and harmony were whispered into the leaves.

The land, sea, wind, and ancestors are not separate entities, but woven into a quiet web of life. The concept of yuimaru, a communal spirit of support and mutual care, is still cherished today.

Annexation by Japan: a quiet disinheritance 🏝️

In 1879, the Ryukyu Kingdom was officially annexed by Japan, and Okinawa Prefecture was established. The kingdom's last king was exiled, and Japanese officials took control of the islands.

This began a period of cultural suppression: the Ryukyuan language was discouraged, traditions were dismissed as primitive, and children were taught to abandon their heritage to "become Japanese."

The spiritual authority of women, once deeply respected, faded under the weight of new patriarchal structures. Matrilineal customs were replaced by Japanese-style patrilineal family systems, altering the soul of society.

War and U.S. occupation: scars on sacred ground 🏝️

During World War II, Okinawa became a battlefield.

Tens of thousands of civilians perished, many forced into hiding or suicide by Japanese propaganda.

After Japan’s surrender, Okinawa was not returned but placed under U.S. occupation until 1972.

Even today, U.S. military bases occupy over 15% of Okinawa's main island, often near sacred sites or family lands.

These scars are not only physical, they are emotional, spiritual, generational. And yet, the people endure.

The balance of dual identities today 🏝️

Modern Okinawans walk a fine line.

They carry Japanese passports, speak standard Japanese, and attend Japanese schools.

But in their hearts, many still feel different : Ryukyuan.

Some hide that difference; others embrace it, wearing traditional textiles with pride, learning their grandmother’s tongue, restoring family utaki. Feminine spiritual practices are returning.

Stories once whispered are being sung aloud again.

In a world that pushes for sameness, Okinawa remembers. And the sea listens.