Edo period
The Edo period, also known as the Tokugawa period, is the period between 1601 or 1603 and 1868 in the history of Japan, when the country was under the rule of the Tokugawa shogunate and some 300 regional daimyo, or feudal lords. Emerging from the chaos of the Sengoku period, the Edo period was characterized by prolonged peace and stability, urbanization and economic growth, strict social order, isolationist foreign policies, and popular enjoyment of arts and culture.
In 1600, Tokugawa Ieyasu prevailed at the Battle of Sekigahara and established hegemony over most of Japan, and in 1603 was given the title shogun by Emperor Go-Yōzei. Ieyasu resigned two years later in favor of his son Hidetada, but maintained power, and defeated the primary rival to his authority, Toyotomi Hideyori, at the Siege of Osaka in 1615 before his death the next year. Peace generally prevailed from this point on, making samurai largely redundant. Tokugawa shoguns continued Ieyasu's policies of conformity, including a formalization of social classes in a strict hierarchy. By 1639, all foreigners were expelled under the policy of sakoku, with the exception of Dutch traders on the island of Dejima in Nagasaki, beginning a period of isolation. From 1635, daimyō had to spend alternating years in the capital Edo, where their family was required to reside permanently, in a system of "alternate attendance" in order to keep them in check.
During the Edo period, merchants greatly prospered, and laid the foundation for Japan's later zaibatsu business conglomerates. Despite general restrictions on travel within the country, daimyō processions to and from Edo developed a network of roads and inns. A commoner culture emerged in Edo and cities such as Ōsaka and Kyōto, and art forms such as kabuki and ukiyo-e flourished. Japanese scholars developed schools of neo-Confucian philosophy, and samurai, now mostly employed as administrators, formalized their code of morality in the bushido code. In 1853, Japan was forcibly opened to Western trade by United States Commodore Matthew C. Perry, beginning the Bakumatsu era. The Edo period came to an end in 1868 with the Meiji Restoration and the Boshin War, which restored imperial rule to Japan.
Consolidation of the shogunate
A revolution took place from the time of the Kamakura shogunate, which existed with the Tennō's court, to the Tokugawa, when the samurai became the unchallenged rulers in what historian Edwin O. Reischauer called a "centralized feudal" form of the shogunate. Instrumental in the rise of the new bakufu was Tokugawa Ieyasu, the main beneficiary of the achievements of Oda Nobunaga and Toyotomi Hideyoshi. Already a powerful daimyo, Ieyasu profited by his transfer to the rich Kantō area. He maintained two million koku, or thirty-six hectares of land, a new headquarters at Edo, a strategically situated castle town, and also had an additional two million seven hundred thousand koku of land and thirty-eight vassals under his control. After Hideyoshi's death, Ieyasu moved quickly to seize control of the Toyotomi clan.Ieyasu's victory over the western daimyo at the Battle of Sekigahara gave him control of all Japan. He rapidly abolished numerous enemy daimyo houses, reduced others, such as that of the Toyotomi, and redistributed the spoils of war to his family and allies. Ieyasu still failed to achieve complete control of the western daimyo, but his assumption of the title of shōgun helped consolidate the alliance system. After further strengthening his power base, Ieyasu installed his son Hidetada as shōgun and himself as retired shōgun in 1605. The Toyotomi were still a significant threat, and Ieyasu devoted the next decade to their eradication. In 1615, the Tokugawa army destroyed the Toyotomi stronghold at Osaka.
The Tokugawa period brought 250 years of stability to Japan. The political system evolved into what historians call bakuhan, a combination of the terms bakufu and han to describe the government and society of the period. In the bakuhan, the shōgun had national authority, and the daimyo had regional authority. This represented a new unity in the feudal structure, which featured an increasingly large bureaucracy to administer the mixture of centralized and decentralized authorities. The Tokugawa became more powerful during their first century of rule: land redistribution gave them nearly seven million koku, control of the most important cities, and a land assessment system reaping great revenues.
The feudal hierarchy was completed by the various classes of daimyo. Closest to the Tokugawa house were the shinpan, or "related houses". There were twenty-three daimyo on the borders of Tokugawa lands, all directly related to Ieyasu. The shinpan held mostly honorary titles and advisory posts in the bakufu. The second class of the hierarchy was the fudai, or "house daimyo", rewarded with lands close to the Tokugawa holdings for their faithful service. By the 18th century, 145 fudai controlled much smaller han, the greatest assessed at 250,000 koku.
Members of the fudai class staffed most of the major bakufu offices. Ninety-seven han formed the third group, the tozama, former opponents or new allies. The tozama were located mostly on the peripheries of the archipelago and collectively controlled nearly ten million koku of productive land. Because the tozama were the least trusted of the daimyo, they were the most cautiously managed and generously treated, although they were excluded from central government positions.
The Tokugawa shogunate not only consolidated their control over a reunified Japan, but also had unprecedented power over the emperor, the court, all daimyo, and the religious orders. The emperor was held up as the ultimate source of political sanction for the shōgun, who ostensibly was the vassal of the imperial family. The Tokugawa helped the imperial family recapture its old glory by rebuilding its palaces and granting it new lands. To ensure a close tie between the imperial clan and the Tokugawa family, Ieyasu's granddaughter was made an imperial consort in 1619.
A code of laws was established to regulate the daimyo houses. The code encompassed private conduct, marriage, dress, types of weapons, and numbers of troops allowed; required feudal lords to reside in Edo every other year ; prohibited the construction of ocean-going ships; restricted castles to one per domain and stipulated that bakufu regulations were the national law. Although the daimyo were not taxed per se, they were regularly levied for contributions to military and logistical support and for public works such as projects as castles, roads, bridges, and palaces.
The various regulations and levies not only strengthened the Tokugawa but also depleted the wealth of the daimyo, thus weakening their threat to the central administration. The han, once military-centered domains, became mere local administrative units. The daimyo had full administrative control over their territory and their complex systems of retainers, bureaucrats, and commoners. Loyalty was exacted from religious foundations, already greatly weakened by Nobunaga and Hideyoshi, through a variety of control mechanisms.
Foreign trade relations
Like Hideyoshi, Ieyasu encouraged foreign trade but also was suspicious of outsiders. He wanted to make Edo a major port, but once he learned that the Europeans favoured ports in Kyūshū and that China had rejected his plans for official trade, he moved to control existing trade and allowed only certain ports to handle specific kinds of commodities.The beginning of the Edo period coincides with the last decades of the Nanban trade period during which intense interaction with European powers, on the economic and religious plane, took place. It is at the beginning of the Edo period that Japan built its first ocean-going warships, such as the San Juan Bautista, a 500-ton galleon-type ship that transported a Japanese embassy headed by Hasekura Tsunenaga to the Americas and then to Europe. Also during that period, the bakufu commissioned around 720 Red Seal Ships, three-masted and armed trade ships, for intra-Asian commerce. Japanese adventurers, such as Yamada Nagamasa, used those ships throughout Asia.
The "Christian problem" was, in effect, a problem of controlling both the Christian daimyo in Kyūshū and their trade with the Europeans. By 1612, the shōguns retainers and residents of Tokugawa lands had been ordered to forswear Christianity. More restrictions came in 1616, 1622, 1624, and 1629.
Finally, the Closed Country Edict of 1635 prohibited any Japanese from travelling outside Japan or, if someone left, from ever returning. In 1636, the Dutch were restricted to the small artificial island of Dejima – and thus, not Japanese soil – with only a few traders disembarking under a regulated policy of distrust and scrutiny.
The shogunate perceived Christianity to be an extremely destabilizing factor, and so decided to target it. The Shimabara Rebellion of 1637–1638, in which discontented Catholic samurai and peasants rebelled against the bakufu—and Edo called in Dutch ships to bombard the rebel stronghold—marked the end of the Christian movement, this intervention was however largely ineffective, with the Dutch canons proving too small for the castle walls and their bombardment causing little success. During the Shimabara Rebellion an estimated 37,000 people were massacred.
All Japanese subjects were ordered to register at a Buddhist or Shinto temple. The Dutch and Chinese were restricted, respectively, to Dejima and to a special quarter in Nagasaki. Besides small trade of some outer daimyo with Korea and the Ryukyu Islands, to the southwest of Japan's main islands, by 1641, foreign contacts were limited by the policy of sakoku to Nagasaki.
The last Jesuit was either killed or committed apostasy by 1644 and the last organized missionary activity ended mid-century. For more than two centuries until the ban on Christianity was lifted in the 19th century, Christianity's political, economic, and religious influence on Japan became quite limited. Some Christians survived by going underground, the so-called Kakure Kirishitan. To avoid detection, they hid in the remote regions of Kyushu and disguised their practices from government officials and informants. By the 1640s, all Jesuits and other missionaries were executed, expelled, apostatized and forced seclusion. In 1865, after more than two centuries of hiding, a group of Kakure Kirishitan revealed themselves when Japan was forced to end its isolationist policies.