Changes

:''Okinawan:'' 良人/ユカッチュ (''yukatchu'')

* ''Okinawan'': 良人/ユカッチュ (''yukatchu'')

 

''Yukatchu'' were the aristocracy of the [[Kingdom of Ryukyu|Kingdom of Ryûkyû]]; the scholars of classical Chinese studies living in [[Kumemura]], they held the majority of government positions.

''Yukatchu'' were the aristocracy of the [[Kingdom of Ryukyu|Kingdom of Ryûkyû]]; the scholars of classical Chinese studies living in [[Kumemura]], they held the majority of government positions.

At the beginning of the 17th century, around the time of the invasion of Ryûkyû by the Japanese feudal domain of [[Satsuma han|Satsuma]], Kumemura and its community of Chinese scholars had deteriorated drastically; the royal government, along with that of Satsuma, then took action to revive it, and with it the aristocratic and intellectual culture of Ryûkyû as a whole. The best and brightest of Ryûkyû were invited to settle in Kumemura, pursue Chinese studies, and establish noble houses.

At the beginning of the 17th century, around the time of the invasion of Ryûkyû by the Japanese feudal domain of [[Satsuma han|Satsuma]], Kumemura and its community of Chinese scholars had deteriorated drastically; the royal government, along with that of Satsuma, then took action to revive it, and with it the aristocratic and intellectual culture of Ryûkyû as a whole. The best and brightest of Ryûkyû were invited to settle in Kumemura, pursue Chinese studies, and establish noble houses.

Thus, the ''yukatchu'' class was formally created around [[1650]], and divided into a number of ranks and titles including ''[[ueekata]]'' (親方), ''[[peekumi]]'' (親雲上), ''satonushi'' and others, each rank being accompanied by a rice stipend. These stipends were quite small as compared to those of Japanese samurai, but were likely quite appreciated, particularly after [[1712]], when the number of ''yukatchu'' increased dramatically, along with competition for positions in the bureaucracy; at this time, stipends were no longer guaranteed to those without government posts.

Thus, the ''yukatchu'' class was formally created around [[1650]], and divided into a number of ranks and titles including ''[[ueekata]]'' (親方), ''[[peekumi]]'' (親雲上), ''[[satunushi]]'' (里之子) and others, each rank being accompanied by a rice stipend. These stipends were quite small as compared to those of Japanese samurai, but were likely quite appreciated, particularly after [[1712]], when the number of ''yukatchu'' increased dramatically, along with competition for positions in the bureaucracy; at this time, stipends were no longer guaranteed to those without government posts.

A ''yukatchu's'' primary purpose was to study traditional Chinese subjects; in addition to purely theoretic or academic studies, ''yukatchu'' of Kumemura were specifically cultivated for service in the royal bureaucracy, and in diplomatic relations with China. Though tribute missions to China were formally made once every two years, journeys between Ryûkyû and [[Fujian]] were in fact much more frequent. An embassy was established in Fujian where ''yukatchu'' lived and studied; a small number would come and go every few years, so the individual residents at this trading post were constantly changing. In addition, a number of ''yukatchu'' would travel to [[Beijing]] for the formal tribute mission once every two years, and four Ryukyuan students were allowed to remain in Beijing's National Academy at any one time. In addition, many of the scholars sent to Fujian from Ryûkyû were assigned to study a single, specific subject intensively, so as to become an expert, educating those at home in Ryûkyû, and applying their new knowledge to administrative matters. Thus, the degree to which this entire class of people was supported by the government is far from insignificant, and serves as an important sign of the government's priorities and philosophy. In keeping good diplomatic and economic relations with China, the ''yukatchu'' acted not only to their own benefit and that of the Ryûkyû royal government, but to the advantage of Satsuma and the Japanese central government, the [[Tokuguawa shogunate]]. Dominated by Satsuma, Ryûkyû served as an intermediary for Sino-Japanese commerce, though every effort was taken to ensure that Ryûkyû's connections to Japan be kept secret from China. Thus, the ''yukatchu'' and the general focus on Chinese studies throughout the small kingdom was crucial not only for the direct political and economic reasons, but to attaining those ends through maintaining culturally Chinese appearances.

A ''yukatchu's'' primary purpose was to study traditional Chinese subjects; in addition to purely theoretic or academic studies, ''yukatchu'' of Kumemura were specifically cultivated for service in the royal bureaucracy, and in diplomatic relations with China. Though tribute missions to China were formally made once every two years, journeys between Ryûkyû and [[Fujian]] were in fact much more frequent. An embassy was established in Fujian where ''yukatchu'' lived and studied; a small number would come and go every few years, so the individual residents at this trading post were constantly changing. In addition, a number of ''yukatchu'' would travel to [[Beijing]] for the formal tribute mission once every two years, and four Ryukyuan students were allowed to remain in Beijing's National Academy at any one time. In addition, many of the scholars sent to Fujian from Ryûkyû were assigned to study a single, specific subject intensively, so as to become an expert, educating those at home in Ryûkyû, and applying their new knowledge to administrative matters. Thus, the degree to which this entire class of people was supported by the government is far from insignificant, and serves as an important sign of the government's priorities and philosophy. In keeping good diplomatic and economic relations with China, the ''yukatchu'' acted not only to their own benefit and that of the Ryûkyû royal government, but to the advantage of Satsuma and the Japanese central government, the [[Tokugawa shogunate]]. Dominated by Satsuma, Ryûkyû served as an intermediary for Sino-Japanese commerce, though every effort was taken to ensure that Ryûkyû's connections to Japan be kept secret from China. Thus, the ''yukatchu'' and the general focus on Chinese studies throughout the small kingdom was crucial not only for the direct political and economic reasons, but to attaining those ends through maintaining culturally Chinese appearances.

Towards the end of the 17th century, major reforms were encouraged by ''[[sessei]]'' (chief minister) [[Sho Shoken|Shô Shôken]]. By this point, the forced revival of the community pushed through decades earlier had been too successful, and had led to the creation of an aristocracy which led a fairly overindulgent, extravagant lifestyle, which had a noticeably negative effect on the overall prosperity and well-being of the kingdom. Shô Shôken thus encouraged the ''yukatchu'', and elements of the royal government itself, to cut down on the extravagance of their festivals and ceremonies. Largely successful in immediate economic terms, the evolving nature of the aristocratic class was something much more difficult to control. By 1700 or so, thirty years after the end of Shô Shôken's time, the ''yukatchu'' had developed truly into an aristocratic class, defining themselves by birth, by their rankings, wealth, and family name, more so than by their education or intellect.  

Towards the end of the 17th century, major reforms were encouraged by ''[[sessei]]'' (chief minister) [[Sho Shoken|Shô Shôken]]. By this point, the forced revival of the community pushed through decades earlier had been too successful, and had led to the creation of an aristocracy which led a fairly overindulgent, extravagant lifestyle, which had a noticeably negative effect on the overall prosperity and well-being of the kingdom. Shô Shôken thus encouraged the ''yukatchu'', and elements of the royal government itself, to cut down on the extravagance of their festivals and ceremonies. Largely successful in immediate economic terms, the evolving nature of the aristocratic class was something much more difficult to control. By 1700 or so, thirty years after the end of Shô Shôken's time, the ''yukatchu'' had developed truly into an aristocratic class, defining themselves by birth, by their rankings, wealth, and family name, more so than by their education or intellect.  

The number of ''yukatchu'' increased dramatically again at the end of the 18th century, as families who contributed to the support of the impoverished government were accorded noble status in exchange. Perhaps one of the most damaging events for the stability and importance of the Kumemura ''yukatchu'' community was the establishment and gradual development of academies, and eventually a university, in Shuri. Though Kumemura had an institution of its own, the [[Meirindo|Meirindō]], which trained diplomats for work in China, the unique purpose for which the ''yukatchu'' had been established nearly two centuries earlier was being challenged by the bureaucrats of Shuri; no longer was Kumemura the sole, or arguably even the primary, center of classical learning in Ryûkyû. Ultimately, the kingdom did not remain independent long enough for this decline to reach its full potential.

The number of ''yukatchu'' increased dramatically again at the end of the 18th century, as families who contributed to the support of the impoverished government were accorded noble status in exchange. Perhaps one of the most damaging events for the stability and importance of the Kumemura ''yukatchu'' community was the establishment and gradual development of academies, and eventually a university, in Shuri. Though Kumemura had an institution of its own, the [[Meirindo|Meirindō]], which trained diplomats for work in China, the unique purpose for which the ''yukatchu'' had been established nearly two centuries earlier was being challenged by the bureaucrats of Shuri; no longer was Kumemura the sole, or arguably even the primary, center of classical learning in Ryûkyû. Ultimately, the kingdom did not remain independent long enough for this decline to reach its full potential.

When Ryûkyû was formally annexed by Japan in [[1879]], [[Uesugi Shigenori]], the second appointed governor of the new territory, accused the ''yukatchu'' class as a whole of oppressing the Ryukyuan peasantry, and efforts were made to remove the nobles from power. For this reason, and others, many ''yukatchu'' fled to Fujian in China. The third governor, [[Iwamura Michitoshi]], largely reversed this policy, supporting the maintenance of stipends for high-ranking ''yukatchu'', retaining experienced bureaucrats in the administration of the [[Okinawa Prefecture|prefecture]], and lending economic aid to those without stipends. As a result, many ''yukatchu'' returned from China; stipends continued to be paid until 1909. Though Japanese policy was originally largely one of continuation of old traditions, by the turn of the 20th century, nationwide efforts to provide uniform education and create a uniform culture and language were implemented in Okinawa as they were throughout the nation.

When Ryûkyû was formally annexed by Japan in [[1879]], [[Uesugi Mochinori]], the second appointed governor of the new territory, accused the ''yukatchu'' class as a whole of oppressing the Ryukyuan peasantry, and efforts were made to remove the nobles from power. For this reason, and others, many ''yukatchu'' fled to Fujian in China. The third governor, [[Iwamura Michitoshi]], largely reversed this policy, supporting the maintenance of stipends for high-ranking ''yukatchu'', retaining experienced bureaucrats in the administration of the [[Okinawa Prefecture|prefecture]], and lending economic aid to those without stipends. As a result, many ''yukatchu'' returned from China; stipends continued to be paid until 1909. Many ''yukatchu'' still had trouble finding work, however, despite the aid provided by Iwamura's administration. Some found work as schoolteachers, or as interpreters, while others farmed in an arrangement similar to the ''[[yaadui]]'' system suggested by [[Sai On]].<ref>Smits. p147.</ref>

The [[1896]] formation of the [[Kodokai|Kôdôkai]] ("Society for Public Unity") by former prince [[Sho En|Shô En]] and a number of ''yukatchu'', arguing against assimilation, can be said to be the final "gasp" of the ''yukatchu'', twenty years after the abolition of the samurai class in "mainland" Japan.

 

The [[1896]] formation of the [[Kodokai|Kôdôkai]] ("Society for Public Unity") by former prince [[Prince Sho En|Shô En]] and a number of ''yukatchu'', arguing against assimilation, can be said to be the final "gasp" of the ''yukatchu'', twenty years after the abolition of the samurai class in "mainland" Japan.

==Terminology==

==Terminology==

==References==

==References==

*Smits, Gregory (1999). "Visions of Ryukyu: Identity and Ideology in Early-Modern Thought and Politics." Honolulu: University of Hawai'i Press.

*Smits, Gregory (1999). "Visions of Ryukyu: Identity and Ideology in Early-Modern Thought and Politics." Honolulu: University of Hawai'i Press.

[[Category:Ryukyu]]

[[Category:Ryukyu]]

[[Category:Nobility]]

[[Category:Nobility]]