Changes

Though the ''daimyô'' was nominally and theoretically the ruler of his domain, a great deal of the actual political and administrative work was done by ''[[karo|karô]]'' (House Elders) and ''[[rusuiyaku]]'' (officials overseeing matters in the lord's absence, in Edo, other major cities, or in the domain). While many ''daimyô'' certainly participated in policy discussions, and expressed opinions, desires, or orders, a great deal was often decided or performed by retainers, who then simply obtained the ''daimyô's'' formal [[seal]] of approval. Much as might be said about the shogun, the [[Emperor of China]] in many periods, or various other rulers throughout world history, it was arguably ritual and performative activity which more heavily dominated a ''daimyô's'' time, and his obligations and role as ruler.<ref>Yamamoto Hirofumi, ''Sankin kôtai'', Kodansha gendai shinsho (1998), 187-188.</ref>

Though the ''daimyô'' was nominally and theoretically the ruler of his domain, a great deal of the actual political and administrative work was done by ''[[karo|karô]]'' (House Elders) and ''[[rusuiyaku]]'' (officials overseeing matters in the lord's absence, in Edo, other major cities, or in the domain). While many ''daimyô'' certainly participated in policy discussions, and expressed opinions, desires, or orders, a great deal was often decided or performed by retainers, who then simply obtained the ''daimyô's'' formal [[seal]] of approval. Much as might be said about the shogun, the [[Emperor of China]] in many periods, or various other rulers throughout world history, it was arguably ritual and performative activity which more heavily dominated a ''daimyô's'' time, and his obligations and role as ruler.<ref>Yamamoto Hirofumi, ''Sankin kôtai'', Kodansha gendai shinsho (1998), 187-188.</ref>

Though ''daimyô'' were part of a highly structured and organized social-political community, personal and family (household/lineage) relations were a powerful element of how that community functioned, both on official (''[[omote and uchi|omote]]'', public, governmental) and unofficial levels. Many ''daimyô'' held personal or long-standing family tensions or distrust, or competitiveness, against certain other ''daimyô'', but many ''daimyô'' also built or maintained close relationships with others. This can be seen in countless examples of politicking and factionalism, but also in countless examples of ''daimyô'' turning to one another for help; inviting one another to banquets and special events; guiding one another through particular political situations or ritual obligations; or loaning one another ships, men, lodgings, or equipment.

Though ''daimyô'' were part of a highly structured and organized social-political community, personal and family (household/lineage) relations were a powerful element of how that community functioned, both on official (''[[omote and uchi|omote]]'', public, governmental) and unofficial levels. Many ''daimyô'' held personal or long-standing family tensions or distrust, or competitiveness, against certain other ''daimyô'', but many ''daimyô'' also built or maintained close relationships with others. This can be seen in countless examples of politicking and factionalism, but also in countless examples of ''daimyô'' turning to one another for help; inviting one another to banquets and special events; guiding one another through particular political situations or ritual obligations; or loaning one another ships, men, lodgings, or equipment. One example of how this manifested was when older or longer-serving ''daimyô'' invited newly ascended ''daimyô'' to banquets, and took the latter under their wing, to help guide the new ''daimyô'' through political and ritual obligations (such as preparing for their first audience with the shogun).<ref>Ogawa Kyôichi 小川恭一, "Shogun omemie sahô" 将軍お目見え作法, ''Tokyojin'' 東京人 (1995/1), 84.</ref>

===Categories of Daimyô===

===Categories of Daimyô===