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These concepts were also important to the formation of ''[[za]]'' associations, and aesthetic and artistic circles and practices (such as ''[[renga]]'' poetry and [[tea ceremony]]) which acted as social spaces outside of formal hierarchies, where people were free to put aside their outside identities, and associate more freely regardless of official status or identity.<ref>Ikegami, 80-81.</ref>
These concepts were also important to the formation of ''[[za]]'' associations, and aesthetic and artistic circles and practices (such as ''[[renga]]'' poetry and [[tea ceremony]]) which acted as social spaces outside of formal hierarchies, where people were free to put aside their outside identities, and associate more freely regardless of official status or identity.<ref>Ikegami, 80-81.</ref>
The concept was introduced to the historiography and described at length in [[Amino Yoshihiko|Amino Yoshihiko's]] 1978 book ''Muen, Kugai, Raku'', which was fairly groundbreaking in its implications for scholars' understandings of medieval (and early modern, and modern) Japanese history.
==References==
==References==
