Page 48 - JAPAN THE SHAPING OFDAIMYO CULTURE 1185-1868
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centrality of Edo in the  Tokugawa political and cultural world. With  more
               than  250 daimyo retinues  coming  and  going  and  with  hundreds  of dai-
               myo yashiki carefully  arranged around  the  shogun's castle, Edo became  a
               hub  of economic  and  cultural as well as political life.  The  vast castle-city
               demanded   a  huge  service  population  to  meet  its  needs:  temples  and
               shrines  were  built,  and  the  finest  artists and  craftsmen  throughout  the
               land  were commissioned  to  work in Edo  Castle  or the  residences  of  the
               daimyo. The  city drew hungrily on  the  whole  Kanto region  for  produce
               to feed  its population  and depended  on the  two great cities of Osaka  and
               Kyoto to keep  it supplied with rice, and  other  commodities  and financial
               services. And whereas the  most  vital cultural  centers  in the  seventeenth
               and  early  eighteenth  centuries  were  Kyoto  and  Osaka,  by  the  mid-
               eighteenth  century  Edo,  with  its Kabuki theaters,  print  shops,  booksel-
               lers,  and  entertainment  quarters,  was  setting  the  cultural  pace.  While
               sankin  kôtai  and  the  focus  on  Edo  contributed  to  centralization,  the
               continued  existence  of the  han, which  numbered  some  290 at the begin-
               ning of the  Edo  period  and  gradually sank to 240 or so, meant  a continu-
               ance  of local  diversity. This contributed  to  cultural vitality. But  the  han
               were  closely linked  with  Edo  by  the  daimyo and  his  retinue  constantly
               coming  and  going.  Local  culture  was carried  along the  highways to  Edo,
               while metropolitan  culture  was diffused  throughout  the  domains.
                      As  the  sankin  kôtai  system  took  hold,  daimyo  heirs  were  born
               and brought  up with their  mothers  in Edo.  In some  cases they  might  not
               visit the domain until they were young men and had inherited  the  title of
               daimyo. They thus grew up sharing the common   experience  and cultural
               values  of  the  daimyo  residences  and  the  shogunal  court  in  Edo.  The
               domain, which  in any  case  could  be  rescinded  by the  Tokugawa, ceased
               to be home  for them and  became  instead  a place  of periodic administra-
               tive responsibility. Daimyo quickly began  to vie culturally in the  decora-
               tion  of  their  Edo  yashiki,  in  bringing  local  products  and  craftsmen  to
               Edo, and  in employing artists and  craftsmen  from  Kyoto or Edo  in  their
               home  castles.  The  frugality  and  toughness  that  had  been  the  mark of
               warrior leaders in the  sixteenth  century  soon began  to give way to  refine-
               ment  and  ostentation.  They  also came  to  share  certain  Confucian  intel-
               lectual and cultural values, long maintained by the  nobility and  Buddhist
               priesthood  but  newly relevant  to  a nation  at peace and  requiring princi-
               ples  of  social  conduct  and  civil administration.  The  hereditary  descen-
               dants  of  the  warrior  leaders  who  had  fought  on  the  battlefields  of
               Nagashino,  Nagashima,  Korea,  and  Sekigahara  were  thus  transformed
               into  an  urbanized  feudal  aristocracy  who  ruled  not  by  force  of arms  or
               demonstrated  personal  ability but  at the  pleasure  of the  shoguns  and by
               an  institutionalized, inherited  authority.  Domains  tended  to  undergo  a
               process  of  pacification  and  bureaucratization.  Daimyo,  as  well  as  their
               samurai, were transformed  from  warlords into  rulers and  administrators,
               men  of culture  and  local  patrons  of  the  arts.  Local  domain  loyalty was
               shown  less  to  the  daimyo  for  his  unique  personal  qualities  of military
               leadership  than  to  the  institutionalized  office  of daimyo as head  of  the
               fief  (hanshu).
                      As long as they pleased  the  bakufu,  daimyo were entrusted  to rule
               the  territories  assigned  to  them. With  the  approval  of the  bakufu,  their
               heirs  might  inherit  and,  after  the  first  fifty  years  or  so,  daimyo  status
               tended  to become hereditary.  In their  domains, they  maintained  govern-
               ments  that  were  smaller  versions of the  Tokugawa bakufu.  The  daimyo,
               as  head  of  the  domain  (hanshu),  used  his  senior  samurai  officials  to
               govern  the  domain  from  a central  castle  town.  Daimyo  governance  was
               directed  at maintaining peace  and  drawing tax (nengu)  from  the  farmers.
               Daimyo   generally  left  villages  and  urban  wards  to  govern  themselves
               under  the  periodic  supervision of samurai retainers.  Historians generally




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