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+*[[Tsubaki Chinzan]] was a student of [[Watanabe Kazan]].[https://www.flickr.com/photos/toranosuke/32009387450/in/photostream/]
*[[Yarazamori gusuku]] - demolished by the Americans in the early postwar. - plaques at Onoyama Park.[https://www.flickr.com/photos/toranosuke/9529342472/sizes/l]
NOTES for later articles:
NOTES for later articles:
+
+The rujigaku tradition is said to have its origins in the time of Sho Shin, when Takushi ueekata Seiri 沢岻親方盛里 witnessed such processional music while in China on a tribute mission, and it is said he decided that the king of Ryukyu should have this sort of parade music as well. He is said to have purchased and brought back to Ryukyu a royal sedan chair 鳳凰轎、suona, drums, etc. and from then on, it is said, this became a part of royal processions.
+琉球芸能事典、当間一郎ed., Naha shuppansha, p62
+
+This was in 1522, the 即位 accession ceremonies of 世宗帝. Takushi (d. 1526). However, the 1479 李朝実録 also indicates that there was some kind of processional music, and lists out instruments, so it would seem the tradition goes back in some form to at least the late 15th c. (琉球芸能事典、当間一郎ed., Naha shuppansha, p800)
+
+
+Rujigaku is also performed in a number of other places across the Ryukyu's, from Tanegashima down to Yonaguni. In many places it is called michigaku. The Shuri tradition, performed during Shuri bunka matsuri on Nov 3 each year, stems from the five pieces (五段) that Yamauchi Seihin wrote down in staff notation , learning from Chinen Saburo. Aharen Honyu 阿波連本勇 studied this under Chinen Kenshō 知念賢松, a son of Chinen Saburo.
+琉球芸能事典、当間一郎ed., Naha shuppansha, p62
+
+It is unclear when the uzagaku tradition was first transmitted to Ryukyu, but as early as 1534, Chen Kan wrote in 琉球使録 of something like this. 金鼓笙蕭の楽
+琉球芸能事典、当間一郎ed., Naha shuppansha, p798
+
+
+
+*Kunjan sabakui = 国頭捌理. The sabakui was a local/regional official in the Kingdom who oversaw matters pertaining to lumber. (各間切にいた幹部役人の総称で、材木の検査ならびに運搬の指揮にもあたった。)<ref>琉球芸能事典、当間一郎ed., Naha shuppansha, p49; 『国頭さばくい』 ～今に伝わる歌と踊り 琉球の原風景を訪ねる旅～, Ryukyumura website [https://www.ryukyumura.co.jp/official/oki100/vol-26/#:~:text=%E3%81%AA%E3%81%8A%E3%80%81%E3%81%95%E3%81%B0%E3%81%8F%E3%81%84%EF%BC%88%E6%8D%8C%E7%90%86,%E6%8C%87%E6%8F%AE%E3%81%AB%E3%82%82%E3%81%82%E3%81%9F%E3%81%A3%E3%81%9F%E3%80%82]</ref>
+
+*Rujigaku is also performed in a number of other places across the Ryukyu's, from Tanegashima down to Yonaguni. In many places it is called michigaku. The Shuri tradition, performed during Shuri bunka matsuri on Nov 3 each year, stems from the five pieces (五段) that Yamauchi Seihin wrote down in staff notation , learning from Chinen Saburo. Aharen Honyu 阿波連本勇 studied this under Chinen Kenshō 知念賢松, a son of Chinen Saburo. - 琉球芸能事典、当間一郎ed., Naha shuppansha, p62
+
+*阿母志礼 or 阿母志良礼 is read あんしたり or あんしたんめえ, and refers to female officials in general.[https://www.flickr.com/photos/toranosuke/15282523017/sizes/k/]
+
+*真文 is sometimes used to refer to Classical Chinese / Kanbun.
+
+*Nihon mingei kyôkai founded in 1934. - Buyun Chen, "The Craft of Color and the Chemistry of Dyes: Textile Technology in the Ryukyu Kingdom, 1700–1900," Technology and Culture 63:1 (January 2022), 92..
+
+"Japanese gardens were featured, among others, in expositions held in Philadelphia (1876, 1926), Paris (1878, 1889, 1900, 1925), Chicago (1893, 1933), St. Louis (1904), London (1910), San Francisco (1915, 1939), New York (1939-40, 1964-65), Brussels (1958), Seattle (1909, 1962), and Montreal (1967). This means for the entire period between the 1860s and 1960s, Japanese gardens were on view at these major crowd-attracting events more or less every few years." Toshio Watanabe, "How the West Interacted with Japanese Gardens," Ishibashi Lectures, Kyoto University of Art and Design, 12 March 2016.
+
+*Fukizumi 吹墨 - a technique for using a bamboo pipe to blow blue cobalt oxide onto porcelain, producing a splattered effect. - Nicole Coolidge Rousmaniere, Crafting Beauty in Modern Japan, University of Washington Press (2007), 17.
*Sanpincha = 香片茶
*Sanpincha = 香片茶
+
+*Astronomy - Satsuma han was the only domain that the shogunate granted permission to produce and maintain their own calendars, in recognition of the domain's accomplishments in astronomy: including the Tenmonkan, Kontengi celestial globes, and sunglasses for sky observation. Satsuma regularly sent students to Edo to study astronomy. Satsuma had in fact produced its own calendars since the medieval period. [https://www.flickr.com/photos/toranosuke/21545513685/sizes/k/]
+
+*NAHA/SHURI BYOBU:
+- 琉球交易港図屏風（Urasoe City Art Museum）- made from the illustration section only of a larger byobu obtained in Okinawa in 1886 by a Kagoshima police officer.<ref name=watanabe11>Watanabe Miki 渡辺美季, "Ryûkyû Shuri no zu, Ryûkyû Naha zu: Koga rekishi hakubutsukan zô Takami Senseki kankei shiryô yori" 「琉球首里ノ図・琉球那覇図ー古河歴史博物館蔵 鷹見泉石関係資料より」, Tôkyô daigaku shiryôhensanjo fuzoku gazô shiryô kaiseki sentaa tsûshin 東京大学史料編纂所附属画像史料解析センター通信 90 (Oct 2020), p11.</ref>
+- 琉球貿易図屏風（Shiga University） - restored in 2000. Some kind of ledger book or notebook from the Satsuma mansion in Edo, from the 1830s, discovered at that time built into the under-layers of the byobu<ref name=watanabe11/>
+- 琉球進貢船図屏風 (Kyoto University Museum)<ref name=watanabe11/>
+- 首里那覇港図屏風 (Oki Pref Mus) - depicts Zaiban bugyo parading up to Shuri castle. Purchased by a Mr. Yamaguchi from Niigata, purchased from somewhere in Kagoshima in 1889.<ref name=watanabe11/>
+- 首里那覇鳥瞰図屏風 (Ie Udun shiryo, Naha City History Museum)<ref name=watanabe11/>
+- 那覇港図 (Shurijo Castle Park)<ref name=watanabe11/>
+
+WRITING IN CHINA
+*Simple marks scratched on pottery from as early as 2500 BCE predate formal writing. The earliest fuller writing that has been found is on oracle bones and bronzes from around 1300 BCE (Shang dynasty). The oldest literary works in China - The Book of Odes and the Book of History - date to the Western Zhou (1047 BC – 772 BC). The oldest excavated writing on bamboo strips is from c. 600 BCE. - Gallery labels, Royal Ontario Museum.[https://www.flickr.com/photos/toranosuke/48532404501/in/photostream/]
+
+*"In 1860 Britain was consuming upwards of 98% Chinese tea; but by the mid-1880s 50% of the tea consumed in Britain was Indian black tea, and that continued to grow in the 1880s and 1890s"
+*British market Ceylon tea at the 1893 World's Fair - prior to the 1880s, no tea was grown or consumed on Ceylon.
+*the tea dumped overboard in the Boston Tea Party was low-grade black tea; black tea *was* consumed in the British colonies in America, but at some point after Independence, c. 1770s-1790s or so(?), green tea came to dominate, and remained the dominant form of tea drunk in the US until the 1920s. Low-grade tea dyed greenish with [[Prussian blue]] (which is apparently non-toxic) was widespread. Those who could afford it bought better, undyed green tea (sencha). At this time, c. 1870s-1920s, most of the best sencha grown in Japan was exported to the US, while the Japanese themselves had to content themselves with lower-quality bancha, because the demand in the US was so high - the profit motive for exporting it so good. Overall, some 80% of the tea grown in Japan for sale (that is, not including tea consumed by the people who grew it) was exported to the United States.
+*Japanese pavilions at World's Fairs, and Japanese in other venues, pushed to try to convince Americans to stop adding milk and sugar to green tea, but with little success.
+*following the Boshin War, many on the losing side (supporters of Tokugawa Yoshinobu) ended up in Sunpu (Shizuoka), where many of them ended up becoming tea farmers, or otherwise coming to play a role in the export industry.
+*Tea grown and picked in Shizuoka was then often fired in Yokohama, drying it out to ensure it wouldn't grow mold during the lengthy process of it being shipped overseas. Two different methods: pan firing and basket firing. Women wage workers, seeking day work doing tea firing or other work, depending on how much work there was to be had each day, and the ever-changing wage.
+*Japanese at the World's Fairs or elsewhere tried to get Americans to try matcha, and also tried to get them to stop putting milk and sugar in their green tea and to learn to appreciate and enjoy it the way Japanese drink it.
+*At the same time (c. 1890s), the British were trying to convince Americans to start drinking Indian and Ceylon black teas, pushing the rather racist ideas that (1) since it's made/supervised by Whites, it's more reliable, cleaner, safer, and (2) that because it's processed by machine rather than being sweated over by "dirty" Chinese and Japanese, it's cleaner and safer.
+
+- all of this from Robert Hellyer, "Japanese Tea as an American Beverage: From the Meiji Restoration to Today," Ishibashi Lectures Series, 27 May 2017, Kyushu National Museum. https://www.sainsbury-institute.org/info/the-fourth-ishibashi-foundation-lecture-series-2017
+
+*Though tea was originally exported via the port of Yokohama, after [[1906]], Shimizu port (today part of Shizuoka City) became the chief export location, and foreign trading companies even relocated from Yokohama to Shimizu. - pamphlet, Ranji exhibition, Verkehr Shimizu Port Terminal Museum, July 2020.
+
+*Offset printing like that still used today came about in the Showa era. Also, by the end of WWII, Japanese tea came to be heavily exported to former French territories in North Africa and West Asia, especially Algeria and Morocco. - pamphlet, Ranji exhibition, Verkehr Shimizu Port Terminal Museum, July 2020.
+
+*It's believed the archipelago was first settled (peopled) as early as 40,000 years ago. - Simon Kaner, "Jomon and Yayoi," Routledge Handbook of Premodern Japanese History (ed. Karl Friday), 59.
+
+*Sapporo means Dry land in Ainu.
+
+*Dragon and tiger were a classic pair, metaphorically associated with equally-matched rivals, esp. priests or warriors. - Nezu Museum, 2/11/2020.
+
+*Ikkô thought still had some currency as late as the 1850s - in 1856, Osaka Machi Bugyo Sasaki Akinobu ordered Isshin Ikko 一心一向 worship banned throughout the city. - Ishin Shiryo Koyo, vol. 2, 173.
+
+*A survey of temples in Japan in 1745 lists over 17,500 Soto Zen temples. - Rebeckah Clements, "Speaking in Tongues? Daimyo, Zen Monks, and Spoken Chinese in Japan, 1661–1711," The Journal of Asian Studies Vol. 76, No. 3 (August) 2017: 609-610.
+
+*Shukuba generally had 石垣・見附土居 stone walls or earthen embankments flanking the entrance / exit of the town.[https://www.flickr.com/photos/toranosuke/44485247440/in/photostream/]
+
+*Mito casts its first mortars. 1856/3. Ishin Shiryo Koyo, vol 2, p182.
+
+*掃除丁場 - villages assigned to provide workers for cleaning and maintaining the roads, especially before an important entourage is to pass through. Villages located a bit farther from the highway, instead of providing workers, sometimes paid another village to do so. - Gallery labels, Futagawa juku honjin shiryokan.[https://www.flickr.com/photos/toranosuke/31363619327/in/dateposted/]
+
+*Sefa utaki - generally sees about 400,000 visitors a year. Aike Rots, "Strangers in the Sacred Grove: The Changing Meanings of Okinawan Utaki," Religions 10:298 (2019), 5.
+
+*Staff notation has become the most common method for teaching music in China and Taiwan, including traditional music. Not gongche. - Chia-Ying Yeh, "The Revival and Restoration of Ryukyuan Court Music, Uzagaku: Classification and Performance Techniques, Language Usage, and Transmission," PhD thesis, University of Sheffield (2018), 45.
+
+*Brazil: first 781 Japanese immigrants to Brazil include 325 Okinawans, departing from Kobe on the Kasato-maru on 1908/4/28. The second group leaves Kobe on 1912/3/10. In 1913, the Japanese government bans Okinawan emigration to Brazil, and people being leaving for Argentina. These restrictions are lifted in 1917, and some 2,138 Okinawans leave for Brazil that year. Emigration to Brazil peaks the following year, with 2,204 people leaving Okinawa in 1918. Restrictions are put on the emigration again in 1919. They are partially lifted in 1926, and more fully in 1934. - gallery labels at Toyama Kyuzo Memorial Hall, Kin Village.[https://www.flickr.com/photos/toranosuke/46559092314/sizes/k/]
+
+*Peru: the first 36 Okinawan settlers bound for Peru leave Yokohama on 1906/10/16 aboard the Itsukushima-maru. The last 25 Okinawan contract laborers to arrive in Peru do so in 1923, departing Yokohama on the Rakuyo-maru on 1923/8/8. The contract system with Peru is ended that year. - gallery labels at Toyama Kyuzo Memorial Hall, Kin Village.[https://www.flickr.com/photos/toranosuke/46559092314/sizes/k/]
+
+*Bolivia: though Okinawans are not known to have settled in Bolivia until the postwar, they represent one of the largest or most significant groups today. The first emigration group, 269 people, left Naha aboard the Chisadane on 1954/6/19, followed by another 129 aboard a ship called Tegelberg, a month later on 7/18. An Okinawa Colony Association was established in Bolivia in 1957. - gallery labels at Toyama Kyuzo Memorial Hall, Kin Village.[https://www.flickr.com/photos/toranosuke/46559092314/sizes/k/]
+
+*Kin Village: first reinforced concrete elementary school in Okinawa, 1925. - gallery labels at Toyama Kyuzo Memorial Hall, Kin Village.[https://www.flickr.com/photos/toranosuke/46559092314/sizes/k/]
+
+*First Sekai Uchinanchu Taikai took place in 1990. - - gallery labels at Toyama Kyuzo Memorial Hall, Kin Village.[https://www.flickr.com/photos/toranosuke/46559092314/sizes/k/]
+
+*Ryukyuan painters began studying Chinese painting in Fuzhou in the 17th century. - Junko Kobayashi, "The Demise of Ryukyuan Painting," Okinawan Art in its Regional Context symposium, University of East Anglia, Norwich, 10 Oct 2019.
+
+*While Japanese traditional painting typically used ''[[gofun]]'' (seashell, calcium carbonate) as white pigment, Ryukyuan traditional painting used ''[[enpaku]]'' 鉛白 (lead white). - Junko Kobayashi, "The Demise of Ryukyuan Painting," Okinawan Art in its Regional Context symposium, University of East Anglia, Norwich, 10 Oct 2019.
*"Since a carved seal could be used by any subordinate, however, it was considered inferior to a kao, and in this sense, it was more polite to sign documents with a kao. Although a carved seal was often used to authenticate official documents addressed to subordinates, many feudal lords recognized the need to sign a letter to an equal partner with a kao." - Kinoshita Ryoma, "Browsing library materials—A look at documents from medieval Japan, Part 5: "Since I have eye trouble"―Medieval etiquette when using carved seals," NDL Newsletter 216 (Feb 2018). http://www.ndl.go.jp/en/publication/ndl_newsletter/216/21604.html
*"Since a carved seal could be used by any subordinate, however, it was considered inferior to a kao, and in this sense, it was more polite to sign documents with a kao. Although a carved seal was often used to authenticate official documents addressed to subordinates, many feudal lords recognized the need to sign a letter to an equal partner with a kao." - Kinoshita Ryoma, "Browsing library materials—A look at documents from medieval Japan, Part 5: "Since I have eye trouble"―Medieval etiquette when using carved seals," NDL Newsletter 216 (Feb 2018). http://www.ndl.go.jp/en/publication/ndl_newsletter/216/21604.html
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*On hua-yi discourse: *What did the term 夷 mean in Tokugawa era discourse? What actions or practices marked someone or something as 夷? Should we translate 夷 as “barbarian” or was the term a softer marker of cultural difference? A striking aspect of Tokugawa discourse was the breadth of different, even contradictory, meanings for 夷. Not only did different authors use the term in different ways, but even single, purportedly coherent texts, used 夷 to refer to a striking range of people and practices. In the Tokugawa jikki, 夷 refers to rebels, Ainu and other non-literate “barbarians,” and Westerners. Including Abe no Sadato (1019-1062) who was defeated by the Minamoto; Goryeo; - Mark Ravina, presentation at AAS, March 2018, Washington DC.
*On hua-yi discourse: *What did the term 夷 mean in Tokugawa era discourse? What actions or practices marked someone or something as 夷? Should we translate 夷 as “barbarian” or was the term a softer marker of cultural difference? A striking aspect of Tokugawa discourse was the breadth of different, even contradictory, meanings for 夷. Not only did different authors use the term in different ways, but even single, purportedly coherent texts, used 夷 to refer to a striking range of people and practices. In the Tokugawa jikki, 夷 refers to rebels, Ainu and other non-literate “barbarians,” and Westerners. Including Abe no Sadato (1019-1062) who was defeated by the Minamoto; Goryeo; - Mark Ravina, presentation at AAS, March 2018, Washington DC.
−*Nearly all of [[Ezo]] (i.e. that outside of what was more directly inhabited and controlled by Matsumae) was considered 異域, a foreign region, throughout the Edo period. - gallery labels, Kyushu National museum.
+*Subcontracted trading posts system in Ezo known as ''basho ukeoi'' 場所請負.
+*Jomon flame pots: though generally regarded as (purely?) aesthetic, the degraded remains of food particles, especially fish, have been found in them. They were clearly used for the cooking or preparation otherwise of food, and it's believed there may have been some ceremonial or ritual aspect to their use in such food preparation. - "Molecular Archaeology: Investigating Diet, Food and Cuisine from Stonehenge to the Jōmon?", Oliver Craig, Ishibashi Foundation lectures, Tokyo National Museum, Oct 2014.[https://www.sainsbury-institute.org/info/second-ishibashi-foundation-lecture-series-2014]
*Kawanabe Kyosui, a daughter of Kyosai, was an accomplished painter in her own right. [https://www.japantimes.co.jp/events/2018/03/27/art-guide/painting-art-guide/kyosai-kyosui-soul-artist-pioneered-father-daughter/], [https://www.japantimes.co.jp/culture/2018/04/17/arts/legacy-genius-kyosai-kyosui/#.W2TyutIza00]
*Kawanabe Kyosui, a daughter of Kyosai, was an accomplished painter in her own right. [https://www.japantimes.co.jp/events/2018/03/27/art-guide/painting-art-guide/kyosai-kyosui-soul-artist-pioneered-father-daughter/], [https://www.japantimes.co.jp/culture/2018/04/17/arts/legacy-genius-kyosai-kyosui/#.W2TyutIza00]
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**Only a few individuals were ever formally invested by the Ming as "king of Japan": they include [[Prince Kanenaga]] (c. 1370-1371?), Ashikaga Yoshimitsu in 1403 or 1404, Ashikaga Yoshimochi in 1408, and Toyotomi Hideyoshi in 1596.
**Only a few individuals were ever formally invested by the Ming as "king of Japan": they include [[Prince Kanenaga]] (c. 1370-1371?), Ashikaga Yoshimitsu in 1403 or 1404, Ashikaga Yoshimochi in 1408, and Toyotomi Hideyoshi in 1596.
**Ji-Young Lee suggests that investiture, from as early as the Han Dynasty, was a way of bridging the gap between Chinese rhetoric that the Son of Heaven claimed dominion over all, and the real practical limitations on Chinese territorial power - the granting of Chinese imperial titles, honorary positions within the Chinese court hierarchy, to foreign rulers, was a means of incorporating them into "all under Heaven," i.e. into the Emperor's dominion, despite not having the power or resources to actually take over or administer those lands. - Lee, "Diplomatic Ritual as a Power Resource," 322.
**Ji-Young Lee suggests that investiture, from as early as the Han Dynasty, was a way of bridging the gap between Chinese rhetoric that the Son of Heaven claimed dominion over all, and the real practical limitations on Chinese territorial power - the granting of Chinese imperial titles, honorary positions within the Chinese court hierarchy, to foreign rulers, was a means of incorporating them into "all under Heaven," i.e. into the Emperor's dominion, despite not having the power or resources to actually take over or administer those lands. - Lee, "Diplomatic Ritual as a Power Resource," 322.
+
+*investiture involved three documents: A zhao 詔 might be called in English an "imperial proclamation letter." Sent by the Ming or Qing emperor, it proclaimed to all the people of Joseon that the Son of Heaven was investing the king. Second, a chi 勅. This is usually translated as edict, but in the context of investiture might be called a "notification." It is written (at least partially) in the second person, addressed to "you", the king, and notified him that he was being formally invested. Third, a gaoming 誥命. This was the "patent," or certificate, of investiture. - Bumjin Koo, "Languages of the Qing Investiture Letters for Chosŏn
+before the Conquest of China," talk given at HMC Seminar, University of Tokyo, 29 Nov 2019.
*The Sinocentric Confucian worldview, the idea of the Emperor as center and source of civilization, and of foreign peoples as expressing a desire to change, or an "inclination towards civilization" (xianghua), still has power today. The standard nationalist view of Qing history, both in the PRC and Taiwan, rejects the notion that Qing China was ever an empire in the imperialist or colonialist sense; according to this narrative, various non-Han peoples of the Qing Empire were incorporated not by force, conquest, or coercion, but by cultural assimilation, the idea being that "frontier peoples willingly accepted the norms of the orthodox Confucian culture because they recognized its superiority." (Peter Perdue, "Comparing Empires: Manchu Colonialism", p255)
*The Sinocentric Confucian worldview, the idea of the Emperor as center and source of civilization, and of foreign peoples as expressing a desire to change, or an "inclination towards civilization" (xianghua), still has power today. The standard nationalist view of Qing history, both in the PRC and Taiwan, rejects the notion that Qing China was ever an empire in the imperialist or colonialist sense; according to this narrative, various non-Han peoples of the Qing Empire were incorporated not by force, conquest, or coercion, but by cultural assimilation, the idea being that "frontier peoples willingly accepted the norms of the orthodox Confucian culture because they recognized its superiority." (Peter Perdue, "Comparing Empires: Manchu Colonialism", p255)
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*Hakuseki writes in his Tokushi yoron that "the Northern Court was nothing but a creation of the Ashikaga, nobody regarded it as the rightful imperial line ... at the time the northern emperor seems to have been called the Pretender and the Northern Court the Pretender's Court." And further, that the Southern Court was extinguished due to its misrule and loss of virtue, while the Northern Court was raised up by the military houses for their own purposes. - Watanabe Hiroshi, A History of Japanese Political Thought, 1600-1901, International House of Japan (2012), 153, 155.
*Hakuseki writes in his Tokushi yoron that "the Northern Court was nothing but a creation of the Ashikaga, nobody regarded it as the rightful imperial line ... at the time the northern emperor seems to have been called the Pretender and the Northern Court the Pretender's Court." And further, that the Southern Court was extinguished due to its misrule and loss of virtue, while the Northern Court was raised up by the military houses for their own purposes. - Watanabe Hiroshi, A History of Japanese Political Thought, 1600-1901, International House of Japan (2012), 153, 155.
−*Highway stations (from Asao Naohiro (ed.), Fudai daimyo Ii ke no girei, 326-341.)
*Highway stations (from Asao Naohiro (ed.), Fudai daimyo Ii ke no girei, 326-341.)
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*Seoul was called 漢城 in the early modern period. - "Qing China as seen from Ryûkyû" 琉球から見た清朝, in Okada Hidehiro (ed.), Shinchô to ha nani ka 清朝とは何か, Fujiwara Shoten (2009), 255.
*Seoul was called 漢城 in the early modern period. - "Qing China as seen from Ryûkyû" 琉球から見た清朝, in Okada Hidehiro (ed.), Shinchô to ha nani ka 清朝とは何か, Fujiwara Shoten (2009), 255.
−*Igarashi and Kôami families were shogunate goyô shônin for lacquerwares. - Christine Guth, Art of Edo Japan, ''Yale University Press'' (1996), 95.
*Igarashi and Kôami families were shogunate goyô shônin for lacquerwares. - Christine Guth, Art of Edo Japan, ''Yale University Press'' (1996), 95.
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*Term "[[bakuhan taisei]]" coined by Itô Tasaburô (伊東多三郎). Mercantilism in a Japanese Domain, 22-23.
*Term "[[bakuhan taisei]]" coined by Itô Tasaburô (伊東多三郎). Mercantilism in a Japanese Domain, 22-23.
+
+*Ie Tomoo 伊江朝雄 - borrowed the Ie Udun ke shiryô from Shô Hiroshi and made copies. - gallery labels, Naha City Museum of History.[https://www.flickr.com/photos/toranosuke/49599487531/sizes/k/]
*[[Kangaku]]: The shogunate was not only concerned about Western books, but also Chinese books coming in through Nagasaki, which might have Christian elements. The shogunate's censorship project began with the establishment of a temple in Nagasaki, and the conscription of two Nagasaki book dealers into the shogunate's service. In 1639, Mukai Genshô, a Saga han Confucian scholar & physician, was appointed chief censor. He was followed by at least seven generations of successors. Book dealers were obliged to issue a pledge of their loyalty to uphold the polity (kôgi), etc., and to report any suspicious printed/written matter - including discussions of Christianity or military matters - which appeared at Edo, Osaka, Kyoto, Sakai, or anywhere else. A list of banned books was also circulated, and a number of prominent intellectuals are known to have possessed copies of the list, indicating their interest in what was censored. (Jansen, China in the Tokugawa World, 72-73)
*[[Kangaku]]: The shogunate was not only concerned about Western books, but also Chinese books coming in through Nagasaki, which might have Christian elements. The shogunate's censorship project began with the establishment of a temple in Nagasaki, and the conscription of two Nagasaki book dealers into the shogunate's service. In 1639, Mukai Genshô, a Saga han Confucian scholar & physician, was appointed chief censor. He was followed by at least seven generations of successors. Book dealers were obliged to issue a pledge of their loyalty to uphold the polity (kôgi), etc., and to report any suspicious printed/written matter - including discussions of Christianity or military matters - which appeared at Edo, Osaka, Kyoto, Sakai, or anywhere else. A list of banned books was also circulated, and a number of prominent intellectuals are known to have possessed copies of the list, indicating their interest in what was censored. (Jansen, China in the Tokugawa World, 72-73)
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*Chinsuko = 金楚糕
*Chinsuko = 金楚糕
+
+<references/>