Changes

[[File:Iyo-matsuyama-sankin.JPG|center|thumb|800px|Detail from a handscroll painting depicting the ''sankin kôtai'' procession of the lord of [[Iyo-Matsuyama han]]. Date unknown. [[National Museum of Japanese History]]]]

[[File:Iyo-matsuyama-sankin.JPG|center|thumb|800px|Detail from a handscroll painting depicting the ''sankin kôtai'' procession of the lord of [[Iyo-Matsuyama han]]. Date unknown. [[National Museum of Japanese History]]]]

The ''sankin kôtai'' system can be linked to a number of precedents in earlier periods, including in the relationships between ''[[gokenin]]'' ("housemen") and the [[Kamakura shogunate]], and between ''[[shugo|shugo daimyô]]'' and the [[Muromachi shogunate]]. Systems practiced in a number of [[Sengoku period]] domains provide an even stronger example, closer to the Edo period practice both chronologically, and logistically. In many regions in the Sengoku period, it was not unusual for retainers, granted a small sub-fief by their lords, to be required to appear before the lord at New Year's, or on other regular occasions, to demonstrate their obedience; of course, Sengoku retainers were also obliged to provide warriors, arms, horses, and/or other equipment to their lord's armies. The practice of keeping ''daimyô's'' wives and heirs hostage in Edo also grew out of Sengoku era practices regarding [[hostages]]. Yet, no such system was ever implemented in earlier periods as widely, and as systematically, as under the Tokugawa shogunate.<ref>Watanabe Kazutoshi 渡辺和敏, "Sankin kôtai to honjin" 参勤交代と本陣, ''Honjin ni tomatta daimyô tachi'' 本陣に泊まった大名たち, Toyohashi, Aichi: Futagawa-juku honjin shiryôkan (1996), 49.</ref>

The ''sankin kôtai'' system can be linked to a number of precedents in earlier periods, including in the relationships between ''[[gokenin]]'' ("housemen") and the [[Kamakura shogunate]], and between ''[[shugo|shugo daimyô]]'' and the [[Muromachi shogunate]]. Systems practiced in a number of [[Sengoku period]] domains provide an even stronger example, closer to the Edo period practice both chronologically, and logistically. In many regions in the Sengoku period, it was not unusual for retainers, granted a small sub-fief by their lords, to be required to appear before the lord at New Year's, or on other regular occasions, to demonstrate their obedience; of course, Sengoku retainers were also obliged to provide warriors, arms, horses, and/or other equipment to their lord's armies. The practice of keeping ''daimyô's'' wives and heirs hostage in Edo also grew out of Sengoku era practices regarding [[hostages]]. Yet, no such system was ever implemented in earlier periods as widely, and as systematically, as under the Tokugawa shogunate.<ref name=honjin49>Watanabe Kazutoshi 渡辺和敏, "Sankin kôtai to honjin" 参勤交代と本陣, ''Honjin ni tomatta daimyô tachi'' 本陣に泊まった大名たち, Toyohashi, Aichi: Futagawa-juku honjin shiryôkan (1996), 49.</ref>

Initially voluntary, the system was made mandatory for ''tozama daimyô'' in [[1635]] in a re-issuance of the ''[[buke shohatto]]'' ("various laws for warrior families"); this was expanded to all ''daimyô'' in [[1642]]. Lords were obligated to maintain a residence in Edo, where members of their close family would reside as hostages against the ''daimyô's'' disobedience or rebellion. As of [[1648]], each lord's heir was obligated to travel to Edo as well, alternating with his father, so that either the lord or his heir would be in Edo at any given time. At some point after that, it became standard for the heir to simply be raised in Edo, and not to travel to the home domain (''kunimoto'') until he succeeded his father and became ''daimyô''; this further served the Tokugawa purposes of weakening ''daimyô'' ties to their power bases, as it meant that most ''daimyô'', having been raised in Edo, had little familiarity with their domain and its people. The first entry of a new ''daimyô'' into the domain, an event known as ''okuni iri'', was thus heightened in significance, and was often accompanied by great celebrations, and commemorated in paintings or other works.<ref>''Edo-zu byôbu to gyôretsu'', exhibition pamphlet, National Museum of Japanese History, August 2014.</ref> Retired ''daimyô'' were also obliged to travel to Edo occasionally, to be re-confirmed in their being granted leave to remain in their domain (or in Edo, as they wished).<ref name=nagairei>Nagai Hiroshi 永井博, ''Sankin kôtai to daimyô gyôretsu'' 参勤交代と大名行列 (Tokyo: Yôsensha 洋泉社 MOOK, 2012), 126-131.</ref>

Initially voluntary, the system was made mandatory for ''tozama daimyô'' in [[1635]] in a re-issuance of the ''[[buke shohatto]]'' ("various laws for warrior families"); this was expanded to all ''daimyô'' in [[1642]]. Lords were obligated to maintain a residence in Edo, where members of their close family would reside as hostages against the ''daimyô's'' disobedience or rebellion. As of [[1648]], each lord's heir was obligated to travel to Edo as well, alternating with his father, so that either the lord or his heir would be in Edo at any given time. At some point after that, it became standard for the heir to simply be raised in Edo, and not to travel to the home domain (''kunimoto'') until he succeeded his father and became ''daimyô''; this further served the Tokugawa purposes of weakening ''daimyô'' ties to their power bases, as it meant that most ''daimyô'', having been raised in Edo, had little familiarity with their domain and its people. The first entry of a new ''daimyô'' into the domain, an event known as ''okuni iri'', was thus heightened in significance, and was often accompanied by great celebrations, and commemorated in paintings or other works.<ref>''Edo-zu byôbu to gyôretsu'', exhibition pamphlet, National Museum of Japanese History, August 2014.</ref> Retired ''daimyô'' were also obliged to travel to Edo occasionally, to be re-confirmed in their being granted leave to remain in their domain (or in Edo, as they wished).<ref name=nagairei>Nagai Hiroshi 永井博, ''Sankin kôtai to daimyô gyôretsu'' 参勤交代と大名行列 (Tokyo: Yôsensha 洋泉社 MOOK, 2012), 126-131.</ref>

In addition to simply being resident in Edo for a certain period of time, the performance of ''sankin kôtai'' involved formal audiences with the shogun, in which the ''daimyô'' would officially present himself to the shogun, as performance of military duty, in observance of feudal fealty to his lord. During a ''daimyô's'' time in [[Edo castle]], only the ''daimyô'' himself and a certain number of higher-ranking retainers would actually enter the castle; the remainder of his retinue, some considerable number of middle- and low-ranking samurai, would remain outside the castle, sitting around on the ground, eating, drinking, chatting, sleeping, etc. Both when arriving in Edo, and when departing, the clan would send a formal request to the ''[[roju|rôjû]]'' some six months ahead of time; the response would declare when they would be expected at the castle for formal audiences.<ref name=nagairei/> Once actually arriving in the city, a message would be sent to announce their arrival, and either a member of the ''rôjû'', or for lower-ranking ''daimyô'' a ''[[soshaban|sôshaban]]'', would come to the lord's mansion and deliver orders to venture up to the castle at a specific day and time to be received by the shogun; high-ranking ''daimyô'' would be received individually, while lower-ranking lords were received only in groups.<ref>Yamamoto Hirofumi, ''Sankin kôtai'', Kodansha gendai shinsho (1998), 184-187.</ref>

In addition to simply being resident in Edo for a certain period of time, the performance of ''sankin kôtai'' involved formal audiences with the shogun, in which the ''daimyô'' would officially present himself to the shogun, as performance of military duty, in observance of feudal fealty to his lord. During a ''daimyô's'' time in [[Edo castle]], only the ''daimyô'' himself and a certain number of higher-ranking retainers would actually enter the castle; the remainder of his retinue, some considerable number of middle- and low-ranking samurai, would remain outside the castle, sitting around on the ground, eating, drinking, chatting, sleeping, etc. Both when arriving in Edo, and when departing, the clan would send a formal request to the ''[[roju|rôjû]]'' some six months ahead of time; the response would declare when they would be expected at the castle for formal audiences.<ref name=nagairei/> Once actually arriving in the city, a message would be sent to announce their arrival, and either a member of the ''rôjû'', or for lower-ranking ''daimyô'' a ''[[soshaban|sôshaban]]'', would come to the lord's mansion and deliver orders to venture up to the castle at a specific day and time to be received by the shogun; high-ranking ''daimyô'' would be received individually, while lower-ranking lords were received only in groups.<ref>Yamamoto Hirofumi, ''Sankin kôtai'', Kodansha gendai shinsho (1998), 184-187.</ref>

The ''sankin kôtai'' system came gradually to an end in the [[Bakumatsu period]]. Obligations were relaxed in [[1862]], leading to many ''daimyô'' abandoning their Edo mansions, or at least severely reducing the number of retainers they had stationed there. By some estimates, as many as 360,000 people left Edo in the 1860s to return to their home domains, representing too a severe decline in commercial demand for goods and services, and thus having a dramatic impact on the city's economy as well.<ref>Takashi Fujitani, ''Splendid Monarchy'', University of California Press (1996), 39.</ref>

The ''sankin kôtai'' system came gradually to an end in the [[Bakumatsu period]]. Obligations were relaxed in [[1862]], leading to many ''daimyô'' abandoning their Edo mansions, or at least severely reducing the number of retainers they had stationed there. By some estimates, as many as 360,000 people left Edo in the 1860s to return to their home domains, representing too a severe decline in commercial demand for goods and services, and thus having a dramatic impact on the city's economy as well.<ref>Takashi Fujitani, ''Splendid Monarchy'', University of California Press (1996), 39.</ref>