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*[[Shinto shrines]]: in the medieval period, most shrines maintained three priestly positions: a ''kamuzukasa'', or chief priest, who was typically male and who headed administrative duties; a ''negi'', who performed purely religious/priestly/ritual duties including communicating with the ''kami'' and performing shamanistic rituals, and who was typically male, but at certain shrines was always female; and ''hafuri''. - Haruko Nawata Ward, Women Religious Leaders in Japan's Christian Century, Ashgate (2009), 121.
*[[Shinto shrines]]: in the medieval period, most shrines maintained three priestly positions: a ''kamuzukasa'', or chief priest, who was typically male and who headed administrative duties; a ''negi'', who performed purely religious/priestly/ritual duties including communicating with the ''kami'' and performing shamanistic rituals, and who was typically male, but at certain shrines was always female; and ''hafuri''. - Haruko Nawata Ward, Women Religious Leaders in Japan's Christian Century, Ashgate (2009), 121.
*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.
