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King Taejo was raised in a [[Yuan Dynasty]] commandery, the son of a Yuan official of Korean extraction; as such, he grew up with close [[Jurchen]], [[Mongol]], and [[Han Chinese]] associates, as well as those of Korean ethnicity. Following the fall of the Yuan, that commandery became a portion of Korean territory once again, and after taking the throne, Taejo began receiving [[tribute]] from the Jurchens immediately. Around a century later, Joseon had incorporated a number of Jurchen areas (and thus, many Jurchen people) into its territory, and had begun re-settling Koreans into the northern border regions. Six garrisons on the Tumen River (today the eastern part of North Korea's border with China and Russia) guarded these settlements.<ref>Adam Bohnet, “Ruling Ideology and Marginal Subjects: Ming Loyalism and Foreign Lineages in Late Chosŏn Korea.” ''Journal of Early Modern History'' 15:6 (January 2011): 484-485.</ref>

King Taejo was raised in a [[Yuan Dynasty]] commandery, the son of a Yuan official of Korean extraction; as such, he grew up with close [[Jurchen]], [[Mongol]], and [[Han Chinese]] associates, as well as those of Korean ethnicity. Following the fall of the Yuan, that commandery became a portion of Korean territory once again, and after taking the throne, Taejo began receiving [[tribute]] from the Jurchens immediately. Around a century later, Joseon had incorporated a number of Jurchen areas (and thus, many Jurchen people) into its territory, and had begun re-settling Koreans into the northern border regions. Six garrisons on the Tumen River (today the eastern part of North Korea's border with China and Russia) guarded these settlements.<ref>Adam Bohnet, “Ruling Ideology and Marginal Subjects: Ming Loyalism and Foreign Lineages in Late Chosŏn Korea.” ''Journal of Early Modern History'' 15:6 (January 2011): 484-485.</ref>

Following [[Red Turbans|Red Turban]] ([[Ming Dynasty|Ming]]) attacks on the Koryo capital in [[1361]], and the chaos surrounding Koryo's fall, Choson worked to rebuild, and began in the 1390s into the 1400s to establish a government more strongly based upon ancient Confucian classics, and [[Zhu Xi|Zhu Xi’s]] commentaries, rather than on Buddhism. However, different advisors advocated different threads of Confucianism, and considerable factionalism emerged, with doctrinal conflicts often following regional or kinship lines. State rituals began to be standardized and codified more strongly under [[King Sejong]] ([[1418]]-[[1450]]). Sejong commissioned court scholars to consult ancient Chinese texts, and to compile a singular authoritative and comprehensive ritual code for the kingdom. The result was expansions of the ''Orye uiju'' (五礼儀注), a text compiled in [[1415]], which outlined the chief “auspicious rites.” Other state rituals were added to the text in [[1444]]-[[1451]], and the volume was revised into the ''Kukcho orye ui'' (国朝五礼儀) in [[1474]]. The main focus of all of these ritual writings was the construction of a cosmic order through the enactment of rituals, and specifically those rituals which the [[Chinese world order|Chinese order]] permitted the head of a vassal state (i.e. a [[king]], not an [[Emperor of China|Emperor]]) to perform.<ref>Evelyn Rawski, ''Early Modern China and Northeast Asia: Cross-Border Perspectives'', Cambridge University Press (2015), 126-127.</ref>

Following [[Red Turbans|Red Turban]] ([[Ming Dynasty|Ming]]) attacks on the Koryo capital in [[1361]], and the chaos surrounding Koryo's fall, Choson worked to rebuild, and began in the 1390s into the 1400s to establish a government more strongly based upon ancient Confucian classics, and [[Zhu Xi|Zhu Xi’s]] commentaries, rather than on Buddhism. However, different advisors advocated different threads of Confucianism, and considerable factionalism emerged, with doctrinal conflicts often following regional or kinship lines. State rituals began to be standardized and codified more strongly under [[King Sejong]] ([[1418]]-[[1450]]). Sejong commissioned court scholars to consult ancient Chinese texts, and to compile a singular authoritative and comprehensive ritual code for the kingdom. The result was expansions of the ''Orye uiju'' (五礼儀注), a text compiled in [[1415]], which outlined the chief “auspicious rites.” Other state rituals were added to the text in [[1444]]-[[1451]], and the volume was revised into the ''Kukcho orye ui'' (国朝五礼儀) in [[1474]]. The main focus of all of these ritual writings was the construction of a cosmic order through the enactment of rituals, and specifically those rituals which the [[Chinese world order|Chinese order]] permitted the head of a vassal state (i.e. a [[king]], not an [[Emperor of China|Emperor]]) to perform. In contrast to the preceding Koryo Dynasty, which was heavily dominated by Buddhist political culture, the people surrounding the Chosŏn founder decided to replace an eclectic mix of various state rituals with a more systematized and organized order of Confucian state ritual, based on Chinese models. As early as the very first year of Chosŏn rule, there were officials who petitioned that certain state rituals should be abolished, as the Chinese order dictated they were only to be performed by the [[Emperor of China]], and not by tributary Kings. Overall, however, this stance was not immediately adopted by the Court. Amidst droughts and other problems, many at Court were quite willing to retain whatever seemed to work, whether it be Buddhist or Confucian in origin. These included Imperial Chinese rituals, as well as native Korean rain rituals, performed on a Round Altar (圓壇) like that which Chinese Confucian ideology dictated should be restricted to the Emperor’s use.<ref>Evelyn Rawski, ''Early Modern China and Northeast Asia: Cross-Border Perspectives'', Cambridge University Press (2015), 126-127, 131.</ref>

''[[Wako|Wakô]]'' pirate raids on the Korean and Chinese coasts were perhaps the most major concern in Japan's relations with both Joseon Korea and Ming Dynasty China in the 15th-16th centuries. Due to these pirate threats, the Korean court gave up on attempts to send formal missions to Southeast Asian courts after the 1390s. Trade in Southeast Asian goods continued, however, through Korea's contacts with China, Japan, and [[Ryukyu Kingdom|Ryûkyû]].<ref>Geoffrey Gunn, ''History Without Borders: The Making of an Asian World Region, 1000-1800'', Hong Kong University Press (2011), 217.</ref> The ''wakô'' (lit. "Japanese pirates") were in fact people from all over the region, mainly Chinese, under the direct control of no central or prominent Japanese authority. Despite demands from Joseon and Ming to the [[Ashikaga shogunate]] to put an end to the piracy, it was not within the shogun's power to command the pirates. In the 15th century, Joseon made several attempts to curb or cut off this pirate activity, eventually entering into an arrangement in [[1443]] with the [[So clan|Sô samurai clan]] of [[Tsushima]], who were granted a variety of privileges in exchange for taking a leading role in ensuring that all Japanese trading ships traveling to Korea were properly licensed and authorized, and in taking care of those which were not (i.e. the pirates).<ref>Hellyer, 31.</ref> In the [[Edo period]], the Sô came to be the only Japanese traveling or communicating between Korea and Japan, wielding considerable power as the only intermediaries between the Joseon court and the [[Tokugawa shogunate]], overseeing and managing all trade and diplomatic interactions between the two lands.

''[[Wako|Wakô]]'' pirate raids on the Korean and Chinese coasts were perhaps the most major concern in Japan's relations with both Joseon Korea and Ming Dynasty China in the 15th-16th centuries. Due to these pirate threats, the Korean court gave up on attempts to send formal missions to Southeast Asian courts after the 1390s. Trade in Southeast Asian goods continued, however, through Korea's contacts with China, Japan, and [[Ryukyu Kingdom|Ryûkyû]].<ref>Geoffrey Gunn, ''History Without Borders: The Making of an Asian World Region, 1000-1800'', Hong Kong University Press (2011), 217.</ref> The ''wakô'' (lit. "Japanese pirates") were in fact people from all over the region, mainly Chinese, under the direct control of no central or prominent Japanese authority. Despite demands from Joseon and Ming to the [[Ashikaga shogunate]] to put an end to the piracy, it was not within the shogun's power to command the pirates. In the 15th century, Joseon made several attempts to curb or cut off this pirate activity, eventually entering into an arrangement in [[1443]] with the [[So clan|Sô samurai clan]] of [[Tsushima]], who were granted a variety of privileges in exchange for taking a leading role in ensuring that all Japanese trading ships traveling to Korea were properly licensed and authorized, and in taking care of those which were not (i.e. the pirates).<ref>Hellyer, 31.</ref> In the [[Edo period]], the Sô came to be the only Japanese traveling or communicating between Korea and Japan, wielding considerable power as the only intermediaries between the Joseon court and the [[Tokugawa shogunate]], overseeing and managing all trade and diplomatic interactions between the two lands.