Changes

Though the Japanese had had some interactions and dealings with the Ainu (or Emishi) of Hokkaidô in earlier periods<ref>Including as early as the late 15th century, when the [[Ando clan|Andô clan]] and [[Takeda Nobuhiro]], ancestor of the Matsuemae clan, were active in Ezo.</ref>, it was in the Edo period that directed policy was first aimed at the island of Hokkaidô, then called Ezo.

Though the Japanese had had some interactions and dealings with the Ainu (or Emishi) of Hokkaidô in earlier periods<ref>Including as early as the late 15th century, when the [[Ando clan|Andô clan]] and [[Takeda Nobuhiro]], ancestor of the Matsuemae clan, were active in Ezo.</ref>, it was in the Edo period that directed policy was first aimed at the island of Hokkaidô, then called Ezo.

For most of the Edo period, the Japanese continued to directly control very little of the island, but the economic benefits, and political or discursive benefits of having Ezo (and its people, the Ainu) within Japan's sphere of influence was of importance to the shogunate. Relations with the Ainu were handled almost exclusively by the [[Matsumae clan]] beginning in [[1604]], the only clan to be based on Ezo. Japanese and Ainu engaged in trade, with the Ainu providing items such as furs, fish, hawks for [[takagiri|hunting]], as well as items obtained from the Asian continent, in exchange for [[lacquer]]ware, swords, and other Japanese craft-goods. A system or tradition was established in which Ainu chiefs regularly visited [[Matsumae castle|Matsumae]], bringing gifts and paying respects to the samurai lords; the Matsumae clan saw this as a paying of [[tribute]], in the ideological mode of Chinese or Japanese political worldview, but it is not clear that the Ainu saw it in that way, as an expression of submission or subordination.

For most of the Edo period, the Japanese continued to directly control very little of the island, but the economic benefits, and political or discursive benefits of having Ezo (and its people, the Ainu) within Japan's sphere of influence was of importance to the shogunate. Relations with the Ainu were handled almost exclusively by the [[Matsumae clan]] beginning in [[1604]], the only clan to be based on Ezo. Japanese and Ainu engaged in trade, with the Ainu providing items such as furs, fish, hawks for [[takagari|hunting]], as well as items obtained from the Asian continent, in exchange for [[lacquer]]ware, swords, and other Japanese craft-goods. A system or tradition was established in which Ainu chiefs regularly visited [[Matsumae castle|Matsumae]], bringing gifts and paying respects to the samurai lords; the Matsumae clan saw this as a paying of [[tribute]], in the ideological mode of Chinese or Japanese political worldview, but it is not clear that the Ainu saw it in that way, as an expression of submission or subordination.

For lengthy periods of time in the Edo period, there was a degree of fluidity of movement between Ainu and Japanese society, with some Japanese moving out beyond the borders of [[Matsumae han]], and essentially joining Ainu society, while some Ainu shaved their beards, cut their hair, and adopted Japanese customs and lifestyle. (Some Ainu also maintained, to a degree, their Ainu identity and lifestyle while living within Japanese society.) It is said that some Ainu even fought alongside the samurai armies of the Matsumae clan (then called the [[Kakizaki clan]]) in the Sengoku period, being known especially for their poisoned arrows. [[Tessa Morris-Suzuki]] points out the significance of this conception of Japanese as something people could become - something grounded more in culture and societal behavior than in racial or ethnic identity.<ref>Morris-Suzuki. ''Re-Inventing Japan''. p22.</ref>  

For lengthy periods of time in the Edo period, there was a degree of fluidity of movement between Ainu and Japanese society, with some Japanese moving out beyond the borders of [[Matsumae han]], and essentially joining Ainu society, while some Ainu shaved their beards, cut their hair, and adopted Japanese customs and lifestyle. (Some Ainu also maintained, to a degree, their Ainu identity and lifestyle while living within Japanese society.) It is said that some Ainu even fought alongside the samurai armies of the Matsumae clan (then called the [[Kakizaki clan]]) in the Sengoku period, being known especially for their poisoned arrows. [[Tessa Morris-Suzuki]] points out the significance of this conception of Japanese as something people could become - something grounded more in culture and societal behavior than in racial or ethnic identity.<ref>Morris-Suzuki. ''Re-Inventing Japan''. p22.</ref>