Changes

* ''Died: [[1439]]''

* ''Died: [[1439]]''

* ''Sons: [[Sho Chu|Shô Chû]], [[Sho Taikyu|Shô Taikyû]]''

* ''Sons: [[Sho Chu|Shô Chû]], [[Sho Taikyu|Shô Taikyû]]''

* ''Titles: [[Anji|Lord]] of [[Soshiki Mairi]], King of [[Chuzan|Chûzan]], King of [[Kingdom of Ryukyu|Ryûkyû]] (1422-1439)''

* ''Titles: [[Anji|Lord]] of [[Sashiki]] ''[[magiri]]'', King of [[Chuzan|Chûzan]], King of [[Kingdom of Ryukyu|Ryûkyû]] (1422-1439)''

* ''Other names: Hashi''

* ''Other names: Hashi''

* ''Japanese/Chinese'': [[尚]] 巴志 ''(Shou Hashi / Shàng Bāzhì)''

* ''Japanese/Chinese'': [[尚]] 巴志 ''(Shou Hashi / Shàng Bāzhì)''

Shô Hashi was the first king of the [[Kingdom of Ryukyu|Kingdom of Ryûkyû]] (today [[Okinawa Prefecture]]), having united the islands' three kingdoms of [[Chuzan|Chûzan]], [[Hokuzan]], and [[Nanzan]] by conquest.

Shô Hashi was the first king of the [[Kingdom of Ryukyu|Kingdom of Ryûkyû]] (today [[Okinawa Prefecture]]), having united the islands' three kingdoms of [[Chuzan|Chûzan]], [[Hokuzan]], and [[Nanzan]] by conquest.

As lord (''[[anji]]'') of [[Soshiki Mairi]], he was seen as an able, well-liked administrator within his own lands, who rose in prominence at the opening of the 15th century. He led a small rebellion against the lord of [[Azato district]] in [[1402]]. Hashi then went on to overthrow King [[Bunei]] of Chûzan in [[1404]]<ref>Sources appear to differ somewhat on the dates involved here, which range from 1404 to 1407. Kerr gives 1407, while Frederic gives 1404, Smits cites 1405, and the ''Okinawa rekishi jinmei jiten'' gives 1406 as the date.</ref> and placed his father [[Sho Shisho|Shô Shishô]] on the throne. Even with his father as King, however, Hashi held true political power, and organized envoys to [[Nanking]], to assure [[Ming Dynasty]] China, to which the Ryukyuan kingdoms were [[tribute|tributaries]], of his kingdom's continued cooperation and friendship. He also reorganized much of the administrative organs of the kingdom to better fit Chinese models, not only to impress or satisfy the Chinese Court, but to consolidate power unto his throne. Political authority in Ryûkyû up until this time was quite volatile, and subject to individual rulers' military might (as proven by Hashi's own violent seizure of power), and perceptions of their spiritual power and legitimacy. Yingkit Chan even argues that there had not really been a concept of "state" or "kingship" at all up until this time, and so Hashi worked to construct such notions based on the Chinese model. He situated himself, as king, as “the benevolent power that united and sustained the archipelago, rendering no principal difference between him and the newfound kingdom,” and with the considerable help of the Confucian scholar-elite community of [[Kumemura]], constructed a discourse in which the king's legitimacy was not based on military might, but on his personal virtue.<ref>Chan, Ying Kit. “A Bridge between Myriad Lands: The Ryukyu Kingdom and Ming China (1372-1526).” MA Thesis, National University of Singapore, 2010, 29. http://scholarbank.nus.edu.sg/handle/10635/20602.</ref>

As lord (''[[anji]]'') of [[Sashiki]] ''[[magiri]]'', he was seen as an able, well-liked administrator within his own lands, who rose in prominence at the opening of the 15th century. He led a small rebellion against the lord of [[Azato district]] in [[1402]]. Hashi then went on to overthrow King [[Bunei]] of Chûzan in [[1404]]<ref>Sources appear to differ somewhat on the dates involved here, which range from 1404 to 1407. Kerr gives 1407, while Frederic gives 1404, Smits cites 1405, and the ''Okinawa rekishi jinmei jiten'' gives 1406 as the date.</ref> and placed his father [[Sho Shisho|Shô Shishô]] on the throne. Even with his father as King, however, Hashi held true political power, and organized envoys to [[Nanking]], to assure [[Ming Dynasty]] China, to which the Ryukyuan kingdoms were [[tribute|tributaries]], of his kingdom's continued cooperation and friendship. He also reorganized much of the administrative organs of the kingdom to better fit Chinese models, not only to impress or satisfy the Chinese Court, but to consolidate power unto his throne. Political authority in Ryûkyû up until this time was quite volatile, and subject to individual rulers' military might (as proven by Hashi's own violent seizure of power), and perceptions of their spiritual power and legitimacy. Yingkit Chan even argues that there had not really been a concept of "state" or "kingship" at all up until this time, and so Hashi worked to construct such notions based on the Chinese model. He situated himself, as king, as “the benevolent power that united and sustained the archipelago, rendering no principal difference between him and the newfound kingdom,” and with the considerable help of the Confucian scholar-elite community of [[Kumemura]], constructed a discourse in which the king's legitimacy was not based on military might, but on his personal virtue.<ref>Chan, Ying Kit. “A Bridge between Myriad Lands: The Ryukyu Kingdom and Ming China (1372-1526).” MA Thesis, National University of Singapore, 2010, 29. http://scholarbank.nus.edu.sg/handle/10635/20602.</ref>

The elites of Chûzan also quickly adopted many elements of Chinese culture, and came to be recognized as "civilized", at least somewhat more so than earlier, by the Chinese. Hashi also oversaw the expansion and embellishment of [[Shuri castle]], and the placement of distance markers throughout the land, marking the distance to [[Shuri]].

The elites of Chûzan also quickly adopted many elements of Chinese culture, and came to be recognized as "civilized", at least somewhat more so than earlier, by the Chinese. Hashi also oversaw the expansion and embellishment of [[Shuri castle]], and the placement of distance markers throughout the land, marking the distance to [[Shuri]].

Meanwhile, though Hokuzan, the neighboring kingdom to the north, held no advantages over Chûzan economically or in terms of political influence, Hashi viewed their capital city castle of [[Nakijin gusuku]] as a threat militarily. When the opportunity presented itself in [[1419]], after three Hokuzan ''anji'' (local lords) turned to his side, Hashi led his father's army, and conquered [[Nakijin]] in a swift series of attacks. The king of Hokuzan, along with his closest retainers, committed suicide after a fierce resistance. A year after his father's death in [[1421]], Hashi requested official recognition and investiture from the Chinese imperial court, and received it in due course. It may be interesting to note that, despite the nominal independence of Ryûkyû into the 19th century, this practice would continue. The court bestowed upon him the family name Shang (''[[Sho Dynasty|Shô]]'' in Japanese), registered a new title in their annals: ''Liuqiu Wang'' (琉球王, Japanese: ''Ryûkyû-Ô'', King of Ryûkyû), and sent Hashi's emissary back with a ceremonial [[dragon robe]], and a [[lacquer]] tablet with the word ''Chûzan'' inscribed upon it. This Chûzan tablet was then placed on display outside Shuri Castle, where it remained until the 20th century.

Meanwhile, though Hokuzan, the neighboring kingdom to the north, held no advantages over Chûzan economically or in terms of political influence, Hashi viewed their capital city castle of [[Nakijin gusuku]] as a threat militarily. When the opportunity presented itself in [[1419]], after three Hokuzan ''anji'' (local lords) turned to his side, Hashi led his father's army, and conquered [[Nakijin]] in a swift series of attacks. The king of Hokuzan, along with his closest retainers, committed suicide after a fierce resistance. A year after his father's death in [[1421]], Hashi requested official recognition and investiture from the Chinese imperial court, and received it in due course. It may be interesting to note that, despite the nominal independence of Ryûkyû into the 19th century, this practice would continue. The court bestowed upon him the family name Shang (''[[Sho Dynasty|Shô]]'' in Japanese), registered a new title in their annals: ''Liuqiu Wang'' (琉球王, Japanese: ''Ryûkyû-Ô'', King of Ryûkyû), and sent Hashi's emissary back with a ceremonial [[dragon robe]], and a [[lacquer]] tablet with the word ''Chûzan'' inscribed upon it. This Chûzan tablet was then placed on display outside Shuri Castle, where it remained until the 20th century.

Thus, succeeding his father as king of Chûzan in [[1422]], and appointing his younger brother Warden of Hokuzan, he seized [[Shimajiri Osato gusuku|Shimajiri Osato]], capital of Nanzan, in [[1429]], from Lord [[Taromai]]. Thus uniting the island of Okinawa, he founded the Ryûkyû Kingdom and the Shô Dynasty.

Thus, succeeding his father as king of Chûzan in [[1422]], and appointing his younger brother Warden of Hokuzan, he seized [[Shimajiri Osato gusuku|Shimajiri Ôzato]], capital of Nanzan, in [[1429]], from Lord [[Taromai]]. Thus uniting the island of Okinawa, he founded the Ryûkyû Kingdom and the Shô Dynasty.

Up to this point, the three kingdoms had operated on a very simple feudal model. Peasants were subsistence farmers who paid taxes to their local ''anji'' and performed various other labors and services to him; the ''anji'' in turn owed taxes and services to the head of their kingdom (hypothetically a king, but called a prince in many English-language texts on the subject). Shô Hashi did not effect drastic dramatic changes upon this system, but reinforced it as part of his unification efforts; ''anji'' were made to owe their allegiance to his royal government at Shuri, rather than becoming lordless rebels or the like upon the defeat and absorption of their kingdom. Hashi also oversaw a significant expansion of trade, particularly with China, and organized envoys to other Asian countries as well. Documents survive today chronicling a number of missions to [[Ayutthaya]], the capital of [[Siam]] at the time, to resolve trade issues. Recognizing the importance of trade to Ryûkyû's continued prosperity, Shô Hashi promoted it strongly, and even ordered a bell cast and installed at Shuri Castle, upon which was inscribed "Ships are means of communication with all nations; the country is full of rare products and precious treasures."<ref name=Kerr>Kerr, George H. (2000). <u>Okinawa: the History of an Island People</u>. (revised ed.) Boston: Tuttle Publishing.</ref>

Up to this point, the three kingdoms had operated on a very simple feudal model. Peasants were subsistence farmers who paid taxes to their local ''anji'' and performed various other labors and services to him; the ''anji'' in turn owed taxes and services to the head of their kingdom (hypothetically a king, but called a prince in many English-language texts on the subject). Shô Hashi did not effect drastic dramatic changes upon this system, but reinforced it as part of his unification efforts; ''anji'' were made to owe their allegiance to his royal government at Shuri, rather than becoming lordless rebels or the like upon the defeat and absorption of their kingdom. Hashi also oversaw a significant expansion of trade, particularly with China, and organized envoys to other Asian countries as well. Documents survive today chronicling a number of missions to [[Ayutthaya]], the capital of [[Siam]] at the time, to resolve trade issues. Recognizing the importance of trade to Ryûkyû's continued prosperity, Shô Hashi promoted it strongly, and even ordered a bell cast and installed at Shuri Castle, upon which was inscribed "Ships are means of communication with all nations; the country is full of rare products and precious treasures."<ref name=Kerr>Kerr, George H. (2000). <u>Okinawa: the History of an Island People</u>. (revised ed.) Boston: Tuttle Publishing.</ref>