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While these potters and others are typically said to have been "kidnapped," "taken prisoner," "taken as slaves," or by other such phrases, more recent research as well as the narratives put forth by the Chinjukan Museum (the chief museum of this history, run by one of the potter families) itself use much more neutral phrases such as ''torai'' ("crossed over to [Japan]") and ''tomonatte kita'' ("accompanied [the Shimazu] and came [to Japan]").<ref>Gallery labels, Chinjukan Museum, Miyama (Naeshirogawa), Kagoshima pref.; Rebekah Clements, "Captured Korean Potters and Alternate Attendance in Japan’s Satsuma Domain, 17th -18th Centuries," Aftermath of the East Asian War of 1592-1598 webinar, 13 Oct 2021. At the ''Yonhyakunen gama'' 400年窯, another kiln within the village, explanatory plaques use the phrase ''tsure kaerimashita'', indicating that the Shimazu "brought [the potters] along with them when they returned." Explanatory plaques on-site, 400-nen gama kiln, Miyama.</ref>
While these potters and others are typically said to have been "kidnapped," "taken prisoner," "taken as slaves," or by other such phrases, more recent research as well as the narratives put forth by the Chinjukan Museum (the chief museum of this history, run by one of the potter families) itself use much more neutral phrases such as ''torai'' ("crossed over to [Japan]") and ''tomonatte kita'' ("accompanied [the Shimazu] and came [to Japan]").<ref>Gallery labels, Chinjukan Museum, Miyama (Naeshirogawa), Kagoshima pref.; Rebekah Clements, "Captured Korean Potters and Alternate Attendance in Japan’s Satsuma Domain, 17th -18th Centuries," Aftermath of the East Asian War of 1592-1598 webinar, 13 Oct 2021. At the ''Yonhyakunen gama'' 400年窯, another kiln within the village, explanatory plaques use the phrase ''tsure kaerimashita'', indicating that the Shimazu "brought [the potters] along with them when they returned." Explanatory plaques on-site, 400-nen gama kiln, Miyama.</ref>
The community soon established their own shrine, called [[Tamayama Shrine]]<!--玉山神社-->, where Korean-style worship and rituals could take place.<ref>Gallery labels, [[Shokoshuseikan|Shôkoshûseikan]], Kagoshima.</ref>
The community soon established a shrine to [[Tangun|Tan'gun]], the mythical founder of Korea. Though [[Tamayama Shrine]]<!--玉山神社-->, as it is known, resembles a typical Shinto shrine today, in the Edo period it served as a key site where Korean-style worship and rituals could take place.<ref>Gallery labels, [[Shokoshuseikan|Shôkoshûseikan]], Kagoshima.</ref>
==Edo Period==
[[Satsuma han]] maintained records of the official status (''mibun'') of nearly everyone within the domain, and regulated their movement and intermarriage. Members of the Naeshirogawa "Korean" community were forbidden from marrying out of the community, though others could marry in. They were considered "Naeshirogawa-mono" (or, "Naeshirogawa people"), a distinct status from ''hyakushô'' ("peasants"). A few elite households in the community were granted ''[[goshi|gôshi]]'' (rural samurai) status, vassals of the Shimazu clan.<ref name=hjas>"[https://hjas.org/issues/june-december-2021 About the Cover]," ''Harvard Journal of Asiatic Studies'' 81:1-2 (2021).</ref> Beginning in [[1695]], they were obliged to use Korean personal names, and forbidden from using Japanese ones.<ref>Clements, "'Koreans' in Satsuma Domain," 8.</ref> Some sources suggest they may have also been obliged to wear Korean-style clothing and to use Korean language rather than Japanese in everyday life.<ref>Clements, "'Koreans' in Satsuma Domain," pp8-9.</ref> These and other regulations helped the village retain this special character, or a Japanese perception of it, well into the 19th century. Notable figures who visited the village include [[Tachibana Nankei]] in [[1782]], [[Furukawa Koshoken|Furukawa Koshôken]] in [[1783]], [[Takayama Hikokuro|Takayama Hikokurô]] in [[1792]], [[Ino Tadataka|Inô Tadataka]] in [[1812]], and [[Rai Sanyo|Rai San'yô]] in [[1818]]; many of them described the distinctive local culture in their diaries.<ref>Gallery labels, Chinjukan Museum.[https://www.flickr.com/photos/toranosuke/51667840243/sizes/k/]</ref>
[[Satsuma han]] maintained records of the official status (''mibun'') of nearly everyone within the domain, and regulated their movement and intermarriage. Members of the Naeshirogawa "Korean" community were forbidden from marrying out of the community, though others could marry in. They were considered "Naeshirogawa-mono" (or, "Naeshirogawa people"), a distinct status from ''hyakushô'' ("peasants"). A few elite households in the community were granted ''[[goshi|gôshi]]'' (rural samurai) status, vassals of the Shimazu clan.<ref name=hjas>"[https://hjas.org/issues/june-december-2021 About the Cover]," ''Harvard Journal of Asiatic Studies'' 81:1-2 (2021).</ref> Beginning in [[1695]], they were obliged to use Korean personal names, and forbidden from using Japanese ones.<ref>Clements, "'Koreans' in Satsuma Domain," 8.</ref> Some sources suggest they may have also been obliged to wear Korean-style clothing and to use Korean language rather than Japanese in everyday life.<ref>Clements, "'Koreans' in Satsuma Domain," pp8-9.</ref> These and other regulations helped the village retain this special character, or a Japanese perception of it, well into the 19th century. Notable figures who visited the village include [[Tachibana Nankei]] in [[1782]], [[Furukawa Koshoken|Furukawa Koshôken]] in [[1783]], [[Takayama Hikokuro|Takayama Hikokurô]] in [[1792]], [[Ino Tadataka|Inô Tadataka]] in [[1812]], and [[Rai Sanyo|Rai San'yô]] in [[1818]]; many of them described the distinctive local culture in their diaries.<ref>Gallery labels, Chinjukan Museum.[https://www.flickr.com/photos/toranosuke/51667840243/sizes/k/]</ref>
[[Satsuma ware]]s produced in Naeshirogawa were frequently gifted by the Shimazu ''daimyô'' to figures such as the shogun. However, despite the village's imposed character as a center for "Korean" culture and ceramic production, its products never gained significant popularity as alternatives to wares imported from Korea. Though the Shimazu clan at times did much to finance and otherwise support the village's ceramic production, at other times, they withdrew support, leaving the tradition of Naeshirogawa wares to decline very nearly to extinction at one point in the 18th century.<ref name=hjas/>
[[Satsuma ware]]s produced in Naeshirogawa were frequently gifted by the Shimazu ''daimyô'' to figures such as the shogun. However, despite the village's imposed character as a center for "Korean" culture and ceramic production, its products never gained significant popularity as alternatives to wares imported from Korea. Though the Shimazu clan at times did much to finance and otherwise support the village's ceramic production, at other times, they withdrew support, leaving the tradition of Naeshirogawa wares to decline very nearly to extinction at one point in the 18th century.<ref name=hjas/>
==Meiji Period==
Once the [[abolition of the han]] in [[1871]] brought an end to Satsuma's cultural policies, the villagers quickly began to adopt Japanese names and lifestyles. They assimilated so quickly that British diplomat [[Ernest Satow]], who visited the village in [[1877]], wrote that it was unremarkable, with the architecture, spoken language, clothing, and culture otherwise resembling those of any other Japanese village of the area.<ref name=hjas/>
The place-name Naeshirogawa was soon replaced by Miyama, and individuals moving out of the village often hid their distinctive ancestry or geographical origins. [[Togo Shigenori|Tôgô Shigenori]] ([[1882]]-1950), who served several terms as [[Ministry of Foreign Affairs|Minister of Foreign Affairs]] and Minister of Colonial Affairs in the 1940s, was in fact from Naeshirogawa, and originally held the surname Park (J: ''Boku'') as a child.<ref name=hjas/>
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