Changes

NOTES for later articles:

NOTES for later articles:

*Sanpincha = 香片茶

*Sanpincha = 香片茶

*Shin Yu-han writes that even in summer, Japanese cities are quite clean and flies are rarely seen - because decaying fish or meat is buried quite quickly, and excrement is shipped out to the farms and used as fertilizer - thus giving it no time to sit around on the streets and attract flies. - Lee Jeong Mi, dissertation, 149.

*Shin Yu-han writes that even in summer, Japanese cities are quite clean and flies are rarely seen - because decaying fish or meat is buried quite quickly, and excrement is shipped out to the farms and used as fertilizer - thus giving it no time to sit around on the streets and attract flies. - Lee Jeong Mi, dissertation, 149.

*[[Mutsu province]] was the chief source of [[gold]] to the Heian court in the first half of the Heian period, including especially gold used to buy foreign goods from foreign traders at Hakata. However, by the 11th century, Mutsu was no longer able to provide such amounts. Gold (esp. from Mutsu province) fell away as a major Japanese export in the early 11th century, but reemerged in the late 12th. At that time, some 200-300,000 guan 貫of gold was likely being imported into China from Japan each year, chiefly through Ningpo, where the shibosi claimed a tariff of 10%. - Richard von Glahn, "The Ningbo-Hakata Merchant Network and the Reorientation of East Asian Maritime Trade, 1150-1350," Harvard Journal of Asiatic Studies 74:2 (2014), 267, 270.

*[[Mutsu province]] was the chief source of [[gold]] to the Heian court in the first half of the Heian period, including especially gold used to buy foreign goods from foreign traders at Hakata. However, by the 11th century, Mutsu was no longer able to provide such amounts. Gold (esp. from Mutsu province) fell away as a major Japanese export in the early 11th century, but reemerged in the late 12th. At that time, some 200-300,000 guan 貫of gold was likely being imported into China from Japan each year, chiefly through Ningpo, where the shibosi claimed a tariff of 10%. - Richard von Glahn, "The Ningbo-Hakata Merchant Network and the Reorientation of East Asian Maritime Trade, 1150-1350," Harvard Journal of Asiatic Studies 74:2 (2014), 267, 270.

*up until c. 1590 or so, many samurai families pride themselves on genealogies tracing themselves back to Korea or China, connecting them to the continent. After Hideyoshi's invasions, and maybe having to do with some other aspect of Tokugawa rule, samurai families no longer claim foreign descent, but craft Fujiwara, Taira, or Minamoto descent.

*up until c. 1590 or so, many samurai families pride themselves on genealogies tracing themselves back to Korea or China, connecting them to the continent. After Hideyoshi's invasions, and maybe having to do with some other aspect of Tokugawa rule, samurai families no longer claim foreign descent, but craft Fujiwara, Taira, or Minamoto descent.

**Only a few individuals were ever formally invested by the Ming as "king of Japan": they include [[Prince Kanenaga]] (c. 1370-1371?), Ashikaga Yoshimitsu in 1403 or 1404, Ashikaga Yoshimochi in 1408, and Toyotomi Hideyoshi in 1596.

**Only a few individuals were ever formally invested by the Ming as "king of Japan": they include [[Prince Kanenaga]] (c. 1370-1371?), Ashikaga Yoshimitsu in 1403 or 1404, Ashikaga Yoshimochi in 1408, and Toyotomi Hideyoshi in 1596.

**Ji-Young Lee suggests that investiture, from as early as the Han Dynasty, was a way of bridging the gap between Chinese rhetoric that the Son of Heaven claimed dominion over all, and the real practical limitations on Chinese territorial power - the granting of Chinese imperial titles, honorary positions within the Chinese court hierarchy, to foreign rulers, was a means of incorporating them into "all under Heaven," i.e. into the Emperor's dominion, despite not having the power or resources to actually take over or administer those lands. - Lee, "Diplomatic Ritual as a Power Resource," 322.

**Ji-Young Lee suggests that investiture, from as early as the Han Dynasty, was a way of bridging the gap between Chinese rhetoric that the Son of Heaven claimed dominion over all, and the real practical limitations on Chinese territorial power - the granting of Chinese imperial titles, honorary positions within the Chinese court hierarchy, to foreign rulers, was a means of incorporating them into "all under Heaven," i.e. into the Emperor's dominion, despite not having the power or resources to actually take over or administer those lands. - Lee, "Diplomatic Ritual as a Power Resource," 322.

*The Sinocentric Confucian worldview, the idea of the Emperor as center and source of civilization, and of foreign peoples as expressing a desire to change, or an "inclination towards civilization" (xianghua), still has power today. The standard nationalist view of Qing history, both in the PRC and Taiwan, rejects the notion that Qing China was ever an empire in the imperialist or colonialist sense; according to this narrative, various non-Han peoples of the Qing Empire were incorporated not by force, conquest, or coercion, but by cultural assimilation, the idea being that "frontier peoples willingly accepted the norms of the orthodox Confucian culture because they recognized its superiority." (Peter Perdue, "Comparing Empires: Manchu Colonialism", p255)

*The Sinocentric Confucian worldview, the idea of the Emperor as center and source of civilization, and of foreign peoples as expressing a desire to change, or an "inclination towards civilization" (xianghua), still has power today. The standard nationalist view of Qing history, both in the PRC and Taiwan, rejects the notion that Qing China was ever an empire in the imperialist or colonialist sense; according to this narrative, various non-Han peoples of the Qing Empire were incorporated not by force, conquest, or coercion, but by cultural assimilation, the idea being that "frontier peoples willingly accepted the norms of the orthodox Confucian culture because they recognized its superiority." (Peter Perdue, "Comparing Empires: Manchu Colonialism", p255)

*Edo period succession ceremonies (or, at least, that in 1710) were very Chinese in their flavor 中国の模倣の色が濃い, unlike the invented Shinto-based ceremonies performed today since the Meiji period. - Watanabe Hiroshi 渡辺浩, “’Rei’ ‘Gobui’ ‘Miyabi’ – Tokugawa Seiken no girei to jugaku” 「『礼』『御武威』『雅び』－徳川政権の儀礼と儒学－」 in 国際研究集会報告書 vol 22, 公家と武家――その比較文明史的研究――, 国際日本文化研究センター (2004), 171.

*Edo period succession ceremonies (or, at least, that in 1710) were very Chinese in their flavor 中国の模倣の色が濃い, unlike the invented Shinto-based ceremonies performed today since the Meiji period. - Watanabe Hiroshi 渡辺浩, “’Rei’ ‘Gobui’ ‘Miyabi’ – Tokugawa Seiken no girei to jugaku” 「『礼』『御武威』『雅び』－徳川政権の儀礼と儒学－」 in 国際研究集会報告書 vol 22, 公家と武家――その比較文明史的研究――, 国際日本文化研究センター (2004), 171.

*On translation: the 1871 publication of Lord Mitford's ''Tales of Old Japan'' (the first English-language translation of Japanese literature to be widely commercially circulated) represents a shift in how Western newspapers etc. talk about Japanese books - from talking about their illegibility and focusing on the pictures, to now seeing the stories and the language as quaint, exotic, and curious. The illegibility was somehow ominous, threatening, but now that there were experts who could translate, that threat was gone.

*On translation: the 1871 publication of Lord Mitford's ''Tales of Old Japan'' (the first English-language translation of Japanese literature to be widely commercially circulated) represents a shift in how Western newspapers etc. talk about Japanese books - from talking about their illegibility and focusing on the pictures, to now seeing the stories and the language as quaint, exotic, and curious. The illegibility was somehow ominous, threatening, but now that there were experts who could translate, that threat was gone.

*[[Hokkaido University]] - 2007 est. Center for Ainu and Indigenous Studies.[https://www.flickr.com/photos/toranosuke/8522640729/sizes/h/]

*[[Hokkaido University]] - 2007 est. Center for Ainu and Indigenous Studies.[https://www.flickr.com/photos/toranosuke/8522640729/sizes/h/]

*A pair of screens today in the collection of the Metropolitan Museum, depicting Chinese lions on one side, and [[bugaku]] scenes on the other, may be [[Hanabusa Itcho]]'s most expensive commission. - [https://www.flickr.com/photos/toranosuke/21733727245/in/photostream/]

*A pair of screens today in the collection of the Metropolitan Museum, depicting Chinese lions on one side, and [[bugaku]] scenes on the other, may be [[Hanabusa Itcho]]'s most expensive commission. - [https://www.flickr.com/photos/toranosuke/21733727245/in/photostream/]

*In the Edo period, there was in most regions no peasant custom as to a widow's obligations to her late husband's family. In widowhood, a woman was particularly free to do as she wished, to remarry or not, to remain with the husband's family or not, to return to her own parents' household or not, to travel, and so forth. Many took the tonsure in order to cement their new status, independent of any family obligations. - Amy Stanley, ''Selling Women: Prostitution, Markets, and the Household in Early Modern Japan'', UC Press (2012), 124.

*In the Edo period, there was in most regions no peasant custom as to a widow's obligations to her late husband's family. In widowhood, a woman was particularly free to do as she wished, to remarry or not, to remain with the husband's family or not, to return to her own parents' household or not, to travel, and so forth. Many took the tonsure in order to cement their new status, independent of any family obligations. - Amy Stanley, ''Selling Women: Prostitution, Markets, and the Household in Early Modern Japan'', UC Press (2012), 124.

*Statues: Yamato Takeru in Kanazawa (1880) was the first modern statue of a historical figure. This was followed by statues of Emperor Keitai in Fukui City in 1883, of Emperor Jimmu in Tokushima in 1896 and Emperor Jimmu in Toyohashi in 1899, and one of Yamagata Aritomo in Hagi in 1898. The first equestrian statue was one of Môri Takachika, one of five statues of Môri lords erected in Hagi months before that of Kusunoki Masashige at the Imperial Palace. Several statues of the Meiji Emperor were made, but all that were put on public display were inside indoor memorial spaces, not out in public, and all in somewhat removed locations like Ibaraki and Saitama - not in Tokyo. The first open public statues of the Meiji Emperor would be erected in 1968 (including the one in Okinawa). During WWII, most public statues were melted down for their bronze. Only about 100 statues survived. Many of the statues destroyed at this time were reconstructed after the war, however.

*Statues: Yamato Takeru in Kanazawa (1880) was the first modern statue of a historical figure. This was followed by statues of Emperor Keitai in Fukui City in 1883, of Emperor Jimmu in Tokushima in 1896 and Emperor Jimmu in Toyohashi in 1899, and one of Yamagata Aritomo in Hagi in 1898. The first equestrian statue was one of Môri Takachika, one of five statues of Môri lords erected in Hagi months before that of Kusunoki Masashige at the Imperial Palace. Several statues of the Meiji Emperor were made, but all that were put on public display were inside indoor memorial spaces, not out in public, and all in somewhat removed locations like Ibaraki and Saitama - not in Tokyo. The first open public statues of the Meiji Emperor would be erected in 1968 (including the one in Okinawa). During WWII, most public statues were melted down for their bronze. Only about 100 statues survived. Many of the statues destroyed at this time were reconstructed after the war, however.

*Term "[[bakuhan taisei]]" coined by Itô Tasaburô　(伊東多三郎). Mercantilism in a Japanese Domain, 22-23.

*Term "[[bakuhan taisei]]" coined by Itô Tasaburô　(伊東多三郎). Mercantilism in a Japanese Domain, 22-23.

*[[Kangaku]]: The shogunate was not only concerned about Western books, but also Chinese books coming in through Nagasaki, which might have Christian elements. The shogunate's censorship project began with the establishment of a temple in Nagasaki, and the conscription of two Nagasaki book dealers into the shogunate's service. In 1639, Mukai Genshô, a Saga han Confucian scholar & physician, was appointed chief censor. He was followed by at least seven generations of successors. Book dealers were obliged to issue a pledge of their loyalty to uphold the polity (kôgi), etc., and to report any suspicious printed/written matter - including discussions of Christianity or military matters - which appeared at Edo, Osaka, Kyoto, Sakai, or anywhere else. A list of banned books was also circulated, and a number of prominent intellectuals are known to have possessed copies of the list, indicating their interest in what was censored. (Jansen, China in the Tokugawa World, 72-73)

*[[Kangaku]]: The shogunate was not only concerned about Western books, but also Chinese books coming in through Nagasaki, which might have Christian elements. The shogunate's censorship project began with the establishment of a temple in Nagasaki, and the conscription of two Nagasaki book dealers into the shogunate's service. In 1639, Mukai Genshô, a Saga han Confucian scholar & physician, was appointed chief censor. He was followed by at least seven generations of successors. Book dealers were obliged to issue a pledge of their loyalty to uphold the polity (kôgi), etc., and to report any suspicious printed/written matter - including discussions of Christianity or military matters - which appeared at Edo, Osaka, Kyoto, Sakai, or anywhere else. A list of banned books was also circulated, and a number of prominent intellectuals are known to have possessed copies of the list, indicating their interest in what was censored. (Jansen, China in the Tokugawa World, 72-73)

*Chinsuko = 金楚糕

*Chinsuko = 金楚糕