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*Ryukyuan dance was first performed at a National Theater in 1967, just one year after Noh and Kabuki were first performed in that context. - Hideyo Konagaya, "Crossing Genres in Okinawan Performance: Art, Folk, and Power in the Cultural Protection System," presentation at Assoc. for Asian Studies annual conference, Washington DC, 23 March 2018.
*Ryukyuan dance was first performed at a National Theater in 1967, just one year after Noh and Kabuki were first performed in that context. - Hideyo Konagaya, "Crossing Genres in Okinawan Performance: Art, Folk, and Power in the Cultural Protection System," presentation at Assoc. for Asian Studies annual conference, Washington DC, 23 March 2018.
*The Sinocentric Confucian worldview, the idea of the Emperor as center and source of civilization, and of foreign peoples as expressing a desire to change, or an "inclination towards civilization" (xianghua), still has power today. The standard nationalist view of Qing history, both in the PRC and Taiwan, rejects the notion that Qing China was ever an empire in the imperialist or colonialist sense; according to this narrative, various non-Han peoples of the Qing Empire were incorporated not by force, conquest, or coercion, but by cultural assimilation, the idea being that "frontier peoples willingly accepted the norms of the orthodox Confucian culture because they recognized its superiority." (Peter Perdue, "Comparing Empires: Manchu Colonialism", p255)
*[[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.
