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He was born into a peasant family in Akahama village in [[Hitachi province]], and studied under local village physician Suzuki Matsue and [[Mito han]] Confucian scholar [[Nagoe Nankei]]. When a group of castaways from Isohara village had to be escorted back to Mito from [[Nagasaki]] in [[1767]], Sekisui ended up accompanying the ''han'' officials as official representative of Isohara village. After officials in his domain took notice of him, he was granted [[samurai]] status and a stipend for seven people.<ref>Plutschow. p46. It is unclear whether this refers to a seven ''[[koku]]'' stipend, or some other calculation.</ref>

He was born into a peasant family in Akahama village in [[Hitachi province]], and studied under local village physician Suzuki Matsue and [[Mito han]] Confucian scholar [[Nagoe Nankei]]. When a group of castaways from Isohara village had to be escorted back to Mito from [[Nagasaki]] in [[1767]], Sekisui ended up accompanying the ''han'' officials as official representative of Isohara village. After officials in his domain took notice of him, he was granted [[samurai]] status and a stipend for seven people.<ref>Plutschow. p46. It is unclear whether this refers to a seven ''[[koku]]'' stipend, or some other calculation.</ref>

His observations and experiences during this trip inspired a number of writings, most notably ''Nagasaki kôeki nikki'' ("Diary of a Journey to Nagasaki") and ''Annan ki'' ("Records of [[Annam]]"). In this account, he documents the journey in great detail, including the dates they arrived in and departed from each notable locale along the way, and, for example, the name of the inn they stayed at in Edo. As was common in travel writing of the Edo period, he also makes frequent references to sites they pass through in terms of poetic, historical, or legendary associations, or in terms of famous local specialties (goods/products). He makes extremely little mention of the castaways themselves, however, mentioning them roughly four times in the entire narrative.

His observations and experiences during this trip inspired a number of writings, most notably ''Nagasaki kôeki nikki'' ("Diary of an Appointed Journey to Nagasaki") and ''Annan ki'' ("Records of [[Annam]]"). In this account, he documents the journey in great detail, including the dates they arrived in and departed from each notable locale along the way, and, for example, the name of the inn they stayed at in Edo. As was common in travel writing of the Edo period, he also makes frequent references to sites they pass through in terms of poetic, historical, or legendary associations, or in terms of famous local specialties (goods/products). He makes extremely little mention of the castaways themselves, however, mentioning them roughly four times in the entire narrative.

During his time in Nagasaki, however, he was able to visit [[Dejima]], and the published version of his travelogue contains both extensive textual description, and visual illustration, of Dutch people and their dark-skinned Indonesian servants, and various Dutch/Western objects and technologies, including thermometers and billiards tables. His treatment of the servants is arguably dehumanizing, but not so his discussion of Dutch and Chinese he met, who are described in a manner that reveals respect and great interest. His interest in, and respect for, the Chinese is particularly evident, and he describes in great detail a variety of aspects of their appearance, customs, and lifestyle. He expresses some disappointment, however, in these visitors from Qing not living up to his expectations of the great Chinese masters of old.

During his time in Nagasaki, however, he was able to visit [[Dejima]], and the published version of his travelogue contains both extensive textual description, and visual illustration, of Dutch people and their dark-skinned Indonesian servants, and various Dutch/Western objects and technologies, including thermometers and billiards tables. His treatment of the servants is arguably dehumanizing, but not so his discussion of Dutch and Chinese he met, who are described in a manner that reveals respect and great interest. His interest in, and respect for, the Chinese is particularly evident, and he describes in great detail a variety of aspects of their appearance, customs, and lifestyle. He expresses some disappointment, however, in these visitors from Qing not living up to his expectations of the great Chinese masters of old.

==References==

==References==

*"[http://kotobank.jp/word/%E9%95%B7%E4%B9%85%E4%BF%9D%E8%B5%A4%E6%B0%B4 Nagakubo Sekisui]." ''Asahi Nihon rekishi jinbutsu jiten'' 朝日日本歴史人物事典. Asahi Shimbun Company.

*"[http://kotobank.jp/word/%E9%95%B7%E4%B9%85%E4%BF%9D%E8%B5%A4%E6%B0%B4 Nagakubo Sekisui]." ''Asahi Nihon rekishi jinbutsu jiten'' 朝日日本歴史人物事典. Asahi Shimbun Company.

*Yonemoto, Marcia. ''Mapping Early Modern Japan''. University of California Press, 2003. pp69-81.

*Yonemoto, Marcia. ''Mapping Early Modern Japan''. University of California Press, 2003. pp69-81.

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