Daimyo and shogun relationship counseling

Daimyo | Japanese social class | webob.info

Japan and Australia share a very important relationship. .. he had the ability to win the loyalty of the daimyo and samurai, and thus gain Unaware of the proper behaviour and dress required, Lord Asano asked Lord Kira for advice. advice. Two anonymous referees made important suggestions, and I was the and Satsuma (a tozama daimyo connected by marriage to Ienari shogun from. [v] When the Portuguese attempted to re-establish trade relations with the shogunal . The shogun required each daimyo to spend four months out of the year, of tribute with a touch of sage Confucian advice thrown if for good measure.

See Article History Alternative Title: Upon the breakdown of the system of public-land domain in Japan after the 8th century, private landholdings of various sorts came into being. As the military class buke, or samurai increased in numbers and importance during the 11th and 12th centuries, the term daimyo came to be applied to those military lords who began exercising territorial control and later proprietary rights over the various private estates into which the country had become divided.

In the 14th and 15th centuries the so-called shugo daimyo arose. These daimyo were appointed as military governors shugo under the Ashikaga shoguns hereditary military dictatorsand they held legal jurisdiction over areas as large as provinces.

In the second half of the 15th century the shugo daimyo were supplanted by the Sengoku daimyo i. By the late 15th century the Sengoku daimyo had divided Japan into a series of small, belligerent states as each individual daimyo competed for the control of more territory.

Legal disputes which were appealed from the village level to a shogunal intendant had to be written in the proper form, which was difficult since many villagers did not know how to write the most basic characters, let alone a legal document. The most well-known example of this is the Keian no Ofuregaki, issued in The first few articles deal with the governmental hierarchy, the middle section is largely advice to peasant farmers such as: If someone treats us badly, that is because our heart is not in the right place.

The same is true for all relationships between intendants and peasants, masters and servants, parents and children, husbands and wives, fellow peasants, and headmen and peasants.

The level of governance dealing with inter-village matters was the village council. The Village The village had its own hierarchy which was dictated by the bafuku through regulations like the Keian no Ofuregaki, but was also a product of custom. Villages were largely autonomous and were only incorporated into the bafuku system insofar as their regulation was necessary to keep the tributes flowing smoothly uphill.

At the top of the village hierarchy were the titled peasants or honbyakusho who held a communal interest in grassland, mountain land and of course the most important village property interest; water for irrigation.

Beneath the honbyakusho in the hierarchy were the mizunomi byakusho, literally water-drinking peasants. Even temporary employment elsewhere would be noted in the registers, but would not require an okurijo.

The Kawata There were people who existed outside the tightly regulated structures of both village and bafuku, the untouchables, or eta, were considered non-human, and unlike the status of hinin, or beggars who were also considered non-human the classification of eta was hereditary. In Tokugawa period Japan the chonin, or townsmen, who were largely imperial administrators, shogunal administrators, or rich merchants were the most frequent patrons of the pleasure quarters.

Formal family life and arranged marriages were still the norm and there was no polite mixed society outside the family, so geisha became the only female company that it was appropriate for a man to be seen with in public other than his family. While a geisha may have a sexual relationship with one or several of her clients, it is not her primary purpose and she has no fixed price, like a common prostitute.

Sexual favors from geisha would be doled out in response to a particularly lavish gift, but there would be no quid pro quo. The only time a geisha would accept money for sexual favors would be her first sexual experience, as part of a ritual during which her virginity is sold to the highest bidder in a ceremony called mizuage red water.

A geisha trained for five to seven years usually from the age of five or six in the arts of poetry, dance, music, and banter. At this same time the geisha in training, or maiko, would act as a maidservant in the teahouse in which she lived. The maiko would also be taken under the wing of an older geisha, usually in the same teahouse, but not always, who would act as a big-sister and introduce the new maiko to the subtleties of the floating world.

How important were the daimyo in the governing of Tokugawa J by Katy South-Jones on Prezi

This apprenticeship system was a large part of the disciplinary system of the pleasure quarters. She did not own anything else, not even her clothing, which was usually the property of the teahouse she was bonded to; even her make-up and undergarments were not her own. If a geisha lost her reputation and was unable to earn her way, she would be kicked out with absolutely nothing, forced to sell herself or beg on the streets. The floating world, as the pleasure quarter was called, was its own jurisdiction and guarded its secrets jealously.

Any geisha who attempted to go outside the confines of the floating world for justice would find herself unwelcome in any reputable teahouse in the district, effectively banished from society and denied her only means of income. Geisha who were banished from the reputable teahouses would either leave the city in search of another pleasure quarter where their reputation had not preceded them, or they would become common prostitutes.

The heredity of their feudal power gave the impression of hereditary succession to their chosen titles[Note 1], but this is not strictly accurate. This is more than just a matter of technicalities. The fact that the Shogun is not a feudal title, but rather an office of state, meant that a person would not "inherit" both positions.

A reigning Emperor will not be appointing himself the new Shogun. If ruling Shogun were to somehow ascend to the Chrysanthemum Throne, he wouldn't appoint himself his own Shogun. In reality, when the Minamoto line of Shoguns went extinct, the Imperial Court appointed aristocrats and royals to head the Shogunate. Neither Emperor nor Shogun would've run out of regular heirs For one thing, they both typically had concubines for mass producing direct heirs.

More importantly, there was and is a long lasting, culturally acceptable tradition in Japan for adopting capable adults from other families as heirs - even after death. If a Shogun had no direct heirs, he most likely would have adopted someone. And if he died suddenly without making proper arrangements, his clan would find a nice puppet someone suitable for posthumous adoption. For example, when the Yonezawa lord Uesugi Tsunakatsu died without heir, his father-in-law arranged to have his dead body adopt his sister's son, two year old Kira Sannosuke, as the future Uesugi Tsunanori.

In any event, both the Imperial Family and most leading clans including the Shoguns typically have several branches, some explicitly for the purpose of providing backup heirs when the main line fails. For example, the Tokugawa Clan's senior Shogunate line went extinct on four occasions: The fourthsevenththirteenth and fourteenth shoguns all had no issue.