Her Haughtynesses Decree

Sunday, February 27, 2022

羊毛 | Youmou | Wool | Fabrics #12

Wool has been used in KTC as technically Tsumugi, Kasuri Ikat and Pongee weaves for over 100 years at least and was initially considered to be a luxury fabric in Japan, worn by the military and other elites.[2][5] A lot of made-in-Japan Youmou comes currently from around 20,000+ Suffolk Sheep, with the bulk of Japanese wool being imported from Australia.[2][4][6] The advent of wool in the late 19th century saw the rise of a new sleeker winter silhouette for Kimono, and new Inverness style capes being added into KTC and designs which remain popular today among Kimono revival vintage collectors and designers alike as a fashionable 'Kawaii' accessory, mostly in Merino and Muslin wools.[11]

Young Boys Jinbaori (c1799, CC1.0) Meturoporitan


Wool is made as in most places by taking the yarns from mammals such as sheep, alpacas and llamas and turning the yarns into threads, dependent on the density and fibres of the yarns. These yarns are now processed by mechanical means, but before industry had reached Japan were sorted for dying and weaving. Wool is first sheared, scoured and then put through a carding machine to be spun into yarns via the worsted or woollen systems. Most of the wool we encounter in Kimono is worsted for its dense nature, but some lighter fluffier fabrics use the Woollen production system for wools like Cashmere. These yarns are wrapped around Bobbins and woven into the worsted plain weave or the woollen twill weave. Crabbing and Decating may also occur to tighten the fibers of these weaves so that they do not shrink or loosen. A Wools Crimp describes how heavy it is basically and as British worsted wool is best, is still used in futon making today for its lightweight feel which retains heat.[6][9]

Historically, Broadcloth, Grofgrain and Raxa Wool was first imported by Europeans during the Nanbanjin trade between 1613-1639. It was considered a luxury import item at the time and used as a trim of sorts for elites to make Obi and eyecatching red Jinbaori.[10][11] Raxa also became used as a fire-retardant material worn to put out fires. Worsted Serge was also used to make Kappa ( raincoat capes | 合羽). Raxa became Raseita, and Grofgrain became Gorofukurin during this time. Even Hakama were found made with Grofgrain, often in red or violet and were more costly than silk. Between 1800-1804, the Bakufu negotiated with the Dutch and Chinese to import sheep to make a local Wool industry but with all attempts unfruitful.[11] 

Kabuki actor as a Firefighter (1860, PD) Utagawa Yoshitsuya

Wool was first imported en masse for the production of western military garments after 1850, when local Raseita and Goro Wools were used.[5][10][11] European Wool farming in Japan is first said to have begun in the Meiji Period (1868-1912) with the advent of the push for Westernisation and was based on the British industrial revolution model in Yorkshire mills.[4][6] Wool outfits were first adopted by the Imperial Japanese family to receive the visiting Duke of Edinburgh in 1869, which promoted Westernisation, prominently British and Prussian dress due to the perception that Wafuku was effiminate and Yofuku (Western dress) as masculine. Chirimen-goro, or French Muslin Wool, was introduced in 1872 and was popular as a cheap alternative to Chirimen silks and was used primarily for Juban ( Underrobe | 襦袢).[11] Inoue Shozo introduced worsted production to Japan in 1878 creating the Senjuu Mill based on German manufacturing models.[10] This included the adoption of western military attire, which at the time, used a lot of stiff and hard woollen fabrics and textiles.[4]

Saigo Takamori in Yofuku Worsted Military Uniform (1877, PD) Yoshu Chikanobu

With the 1868 reinstatement of the Emperor the prior sumptuary laws (put in place from 1604-1685), fell away opening the door to bright bold and fantastical designs in the 1870s.[11] Imported wool become a popular alternative for Kimono again beginning in the 1880s, particularly Red shawls for women.[10] Designers like Kimura Otokichi created ways to put popular Yuzen designs (Yuzen-moyo) onto Mosurin, or Hirose Jisuke who designed Yuzen Katagami (Stencils).[11] In 1881, Okajima Chiyozo developed a printing technique to print Japanese designs onto Mosurin which became known as Yuzen Muslins, after our Genroku friend Miyazaki Yuzen (1654-1736) and replaced Silk Crepe Chirimen Muslin.[11] In 1889, Australian wools began to be sourced by the Kanematsu Fusajiro Store to meet this growing demand for Mosurin wools.[11] By 1896 these imported luxury Muslin Wool materials accounted for 40% of the Wool Market and part of daily Japanese KTC.[10] These Yuzen designs and bright dyes also imported from the Occident created a new craze we still feel today.[11]

Seeing as these garments were made from Wool, it replaced the need to layer multiple garments over other Kimono as had previously been done and changed the winter silhouette for a time. Japan Wool Textile Co., Ltd was an early introducer of Wool as part of KTC when it began production in 1896.[1] It was in this time when the importation of Wool was particularly high, with most imports coming from England and Germany in 1898.[5] The suppliers of Wool of at this time came mostly from Western Mills, such as the A W Hainsworth Mill (est.1793), which in 1899 recieved an order for 'Black serge' wool to be delivered to Yokohama. This saw the introduction of new types of overcoats and capes such as the Tombi, Nijuumawashi, and Azumakouto.[5][10] 

Tombi Coat (1903, PD) 衣服改良会, Benichan
Wool Azumakouto cover (1910, PD) Jukichi Inoue

By 1900 department stores such as Takashimaya and Mitsukoshi began to stock Mosurin ( Wool Muslin | モスリン) or thin plain weave worsted muslin wools for purchase. At the time these were often red and overtook cotton muslin in popularity among Children and Young Adults for their Kimono. Worsted was bought from Tokyo, and domestic Goro Mosurin from Osaka & Kobe. By the middle of the decade, Mosurin designs would be readily available at Depato and many aimed at the new market of young women consumers as they were more cheaply priced than silk kimono. Mosurin Kimono specifically were pushed to these Young Bright Things through posters and magazines and at events held annually at the Depato themselves. The Gofukuten ( Big Kimono Stores | 呉服店 ) like Mitsukoshi (三越), Takashimaya (高島屋) and Daimaru (大丸) who would set the trends each year. Taisho Mosurin was big business certainly among teenagers and started the emergence of Miss Haikara-san (Ms.High Collar | はいからさん ) which referred to the 'Smartly' dressed young women who adopted western fashions, and displayed a kinship with the Occidental New Woman phenonmenon.[11] This was the sort of It girl Chic of 1910-1920, with short hair, Hakama, textbooks, western boots, Mosurin western motiffed Kimono and a Bow atop the hair, was the Haikara-san charicature of the New Japan. Motifs included Roses, Chrysanthemums and Sunflowers and all in fast bright and bold synthetic dyes.[11]

Female student in Hakama (c1912, PD) Agesa

Wool worsted began to be associated as an English fabric due to its use in the British suit, and Wool was sold in imitation of the English model at stores like Selfridges, Kendals and Harrods besides the railways of Osacca and Tokio for the established gentleman.[6][10] Working class Japanese citizens may have also first come into contact with Wool when their uniforms and issued blankets were made from Wool for the 1904 invasion of the Dalian Peninsula.[6] The process became even more commonplace when the process of printing on Woolen Muslin became mechanized in 1907 by Inahata Katsutaro in Osaka leading to a domestic boom in Wool Mills for these soft lightweight and cheerful fabrics.[10]

With all of the popularity, demand and reliance on foreign imports of woolen goods, factories and due to this whole WWI thing going on, in 1917, the Agricultural and Farming Ministry declared Japan would begin to become self-sufficient in the production of Wool. This was implemented by the building of the Daidoh Wool Kaisha in 1918.[7] This ended by 1920 however as dense wool demand declined in the domestic Japanese market.[3] The Kanto Earthquake (1923) brought all this domestic Wool producting industry to a halt, until it revitalised by the 1930s.

By 1932, Mosurin peaked at it heights of popularity, as Japan turned away from Western inspired motifs like Art Deco, Expressionism and Modernism and with this came the Society of Kyōto Muslin designers and the Ōsaka Designers Union had recently formed.[11] Depato often held contests to design Yuzen inspired Mosurin Katagami designs, and the art of designing onto soft Worsted Mosurin Wool had become a respectable Nihongo art venture. Something that with the expanding Greater Co Prosperity Sphere had turned into fervent passion for militarism and by 1936, the Wool Industry had returned chiefly active in Nagoya, Aichi and Osaka and Ichinomiya, albeit still reliant on imported resources from at first Australia, but China by this time.[10?] Wool Kimono instead began its militarist phase depicting Childrens Kimono with motifs about Japanese warplanes, military prowess and softpower acts like their 'Benevolence' towards Ethiopia as depicted below. By the 1940s, Japan dominated the global wool industry.[6]

Mussolini in Ethiopia Detail on Mosurin (c1935[2015], CC4.0) Sam Perkins

After the Pacific War, the Japan-Australia Commerce Agreement (1957) saw the reinstatement of Australian resources being used to make Japanese wool textiles. After the resolution of the Anglo-Japanese Commerce Treaty (1962), by 1964 there was also seen in an uptick of Japanese department stores stocking soft Wool fabrics and some Kimono also being made from them. Up until the 1980s, it was still said that many in the know consumers still bought British sourced wools in Japan to make textiles and goods.[6] A great number of these Taisho Yofuku-Wamono and Depato Mosurin Kimono are also greatly credited in more recent literature as the start of 'Kawaii' culture as well, and certainly play a large role in helping to popularise modern and global KTC due to their bright appearance.[11] Furifu most recently issued a series of Wool Capes in their 2020 Autumn/Winter Season Collection for example, showing the enduring popularity of Wool within JKTC Kitsuke.[8]

Bibliography

[1] https://www.woolmark.com/industry/use-wool/wool-processing/japan-wool-textile-company/ 

[2] https://sumono.design/japanese-fabric-bolts/wool-kasuri-ikat-woven-full-bolt-japanese-fabric

[3] https://the-japan-news.com/news/article/0007887290

[4] http://www.fragmentsmag.com/en/2014/06/ami-tsumuli-4/ 

[5] https://en.wikipedia.org/wiki/Japanese_clothing_during_the_Meiji_period 

[6] Britain & Japan : biographical portraits Vol X, Hugh Cortazzi, 2016, pp.481-487

[7] https://www.daidoh-limited.com/english/company/history.html 

[8] https://furifu.com/en/news/en-items/2199/ 

[9] https://www.masterclass.com/articles/guide-to-wool-fabric#9-different-types-of-wool 

[10] The Dying Case of the Kimono:The Influence of Changing Fashions on the Development of the Japanese Woolen Industry, Keiichirō Nakagawa, Henry Rosovsky, 1963, Vol.37, No.2, pp.59-80, The Business History Review | Available online at https://www.jstor.org/stable/3112093, Accessed 26/02/2022

[11] Woolen Cloths and the Boom of Fancy Kimono: Worsted Muslin and the Development of 'Kawaii' Designs in Japan from Fashion Identity and Power in Modern Asia, Sugimoto Seiko, 2018, Chapter 11, pp.259-284

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Sunday, February 20, 2022

壊月堂安度 | Kaigetsudo Ando | 1671–1743 | Bijin #12

Some news, I will only from March onwards be doing this blog fortnightly, as I have put other projects on hold, and they are in dire need of my jump starting them, but I will continue so may there be no doubt in that. In some effort to seperate the Ando school, Im doing this one this month. 

Kaigetsudo Ando (active 1700-1736) was the founder of  the Kaigetsudō school of Ukiyo-e, which included the Bijin-ga genre. He was known for only making paintings, and never woodblock prints though, earmarking him as something of an 'artiste' than simply and artist. One of his great influences was the iconic Hishikawa Moronobu (lauder of the Wakashu Bijin) and Yoshida Hanbei (promoter of the Toned-down Bijin). Ando was particular in following the Suijin-Komin-Chonin lifestyle, and is not out of the ordinary for his time in pursuing making an artform out of what was essentially Gravure ( Glamour photography shots | Gurabia | グラビア). After 1714, Ando left Edo due to scandal but continued to work, perhaps teaching his school to his pupils.[1][2]

The said scandal is rather delicious, the Ejima-Ikushima affair is a detailed love-betrayal story about power. Essentially, Ejima was a member of the Tokugawas harem, the Ooku, and one of her rivals for the shoguns affections was the official shogun wife, Tenei-In. Ejima, who was out after her curfew, had been seeing her lover the Kabuki Actor Ikushima, and was late back. When Ooku who was in the middle of getting her factions heir in the shogunal seat of power caught wind, she reported it and the whole affair eventually won Tenei-In the battle of the harem-women. Ejima was sanctioned, with her borther committing Harry-Karrie.[4] It seems Ando was in some way involved with Ikushima.[1]

Beauty looking Back (1711, PD) Kaigetsudo Ando

A man of Yoshiwara

Ando was active in Asakusa in the early 18th century, not too far away from the legendary Yoshiwara. It is said that he was dominant in the production and promotion of using Yuujo, male and female, in creating Bijin-ga.[1]

It is notable to explore why Yoshiwara was used as a place to scout Ukiyo-E Models at this time. Historically, women on tap was a rich mans game, particularly in Japan, so only the military elites would have held a menagerie of bodily delights. However, this all changed when the Sankin Kotai was enacted and from 1635 on, saw the rise of the new Chonin class. This changed once again by 1685 in reaction from the Bakufu by their growing rich people disgust of the merchant classes spending said money.[2][5] This came in the form of the sumptuary laws, and saw the rise of more covert expenditure, and eventually this meant the start of hierarchical fashion laws (and their cultural reaction of 'Iki') and the confinement of Yuujo to the pleasure districts in a bid to curb the outragerous spending habits of Osaka merchants and Edo Chonin in the creation of GKTC (1688-1704).[2][5][6]

So by the 1710s, when Ando was creating his Kabuki-esque Bijin-ga, he was painting in reaction to the legal limitations imposed since the 1680s on Japanese society, depicting the underground spending which of course still went on but was done more discretely then. This was a world now focused on legal brothels, Wakashu-Kabuki and Shunga. Yoshiwara was simply a sort of Edo cultural hub where all these licentious and titillating fashions, functions and classes converged to do their business. 

Yoshiwara served Asobi and Suijin alike, but most popular certainly was the Wakashu and Kagema, or young male sex worker. This was also the case in Kabuki, all of which had their origins in carnal pleasures and their associated bodily gestures in theatre, but had been stripped back by Laws which saw these things such as women dancing erotically and free sex as rather poor-people-icky. Wakashu certainly with their sexy forelocks.[7]

Andos Bijin

It is thought that Ando was trained in the style of Ema ( wish plaques | 絵馬 ). This is thought to be shown in how he utilises space in composition, an aesthetic known today as Ma.[1] He undoubtedly in my opinion was a man who followed the trend of imitating the 'Kabuki' style or Torii school of Japanese Kabuki posterboard design of the late 17th century.

These designs which are particularly interesting to the fashion historian, detail the most up-to-date fashions which were worn by the lovely people down at Yoshiwara.[1] It was in fact some of these plates which Asobi and Suijin would look to as influence and inspiration from besides the Hinagata Bon (Sample Books) of tailors and Komin like Moronobu and Hanbeis dress manuals.[2][3]

Ando Bijin (c1700-1720, PD) Kaigetsudo Ando

Ando's Bijin-ga draws the time honoured classic of 'this isnt porn, its ART', which Matabei and Moronobu would have rejected completely. Instead, Ando draws upon the idea that Bijin-ga comes from the fine world of Fuzokuga and Buddhist Yamato-E, which eventually became adapted into the Kanbun Bijin (of 'dancers', basically Kabuki actors) by 1666, and which was developed by the Komin in the 1680s into the Kabuki Bijin-ga genre.

This 'respectable' genre was by Andos time heavily intertwined with the Torii school, which defined the style of Kabuki signboards as being those broad brushstrokes still popular today as part of Japanese calligraphy you can often see. This influence is clear in Andos broad stroke lines which dip and rivet in a free flowing manner. The posture of the figure is also reminiscient of the Qiyun quality which Matabei may have approved of in its lifelike mannerisms in the body language.

Features such as Hidden napes and hands saw that Napedness had gone out of the window. Instead 'traditional values' were in vogue, with Andos faces particularly reminiscient of the Yamato-E style of the Emakimono ( Scroll painting object | 絵巻物) in the Onna-E ( women pictures | 女絵 ) style. This style is defined in the lack of recognisable facial characteristics, instead expecting its viewer to focus on the body and subsqeuent attachements rather than the face to evoke a mood and to tell the story Ando would have trying to tell here.[8]

This can be seen in the evocative and interesting way Kimono is used here to tell a story, through the expensive dyes and paints used, the saucy hints of Benibana and subdued floral motifs. The image at face value is meant to leave under a traditional reading the impression of a women who looks over their shoulder, away from the viewer in the typically Buddhist portrayal of figures as being otherworldly saintlike figures who deem mortals as unfit of their gaze. A fascinating two-dimensional flatness particular to the lack of understanding of spacial composition which was to come with Rangaku later that century.

The person themselves here is using the now classic S-silhouette, and displays what may be earmarked as 'traditional' dress here in the styling and omittance of certain details and reliance of a knowledge of fine Japanese arts to complete the picture in the mind of a respectable Bakufu official. However we can see how Ando has cornered the market on his salacious Bijin-ga balancing act. Ando has revealed instead the foot, single hand and hair strands of his model; a Courtesan. She is revealed in her station by these facts, as as a lady of the night, she would have no need for shoes as she would be confined to the pleasure district she laboured in, but would also require befittingly attractive and rich Kimono in order to be able to work successfully.

The Broadstroke Bijin

Contexutally therefore we can see how Ando mixes traditional, or rather appropriately conservative values upon his images, but also successfully comes to allow small glimpses which was the backbone of the Iki Bijin. His models would showcase the latest fashionable Kimono, whilst keeping a series of checks and balances within the established cannon of acceptable art sources under the beauty standards and official judgements of his day. We can also see how in the development of the portrayal of Bijin-ga, Kabuki and sex work continues to influence the Ukiyo-ga world, when we see how the Torii broad stroke style has been transferred by Ando into a purely aesthetical image, fit for public consumption under the sumptuary and regulatory laws of Andos day. Andos images reflect the social morae of the era, a sort of belle epoque for his Kabuki inspired beauties, most of whom dabbled in sex work and yet simultaneously whom had to play the Iki modesty game.

Bibliography

[1] https://en.wikipedia.org/wiki/Kaigetsud%C5%8D_Ando

[2] See the Bijin Timeline

[3] See The Artisans and Hishikawa Moronobu in Essay #8

[4] https://en.wikipedia.org/wiki/Ejima-Ikushima_affair

[5] See Bijin #3

[6] https://www.metmuseum.org/toah/hd/plea/hd_plea.htm

[7]  Youtube (2021), 'Life of a Wakashu, Japan’s Third Gender (Male-Male Romance in Edo Japan)', Linfamy, Available at https://www.youtube.com/watch?v=bzG4UOaGy7M 

[8] https://en.wikipedia.org/wiki/Emakimono#Court_style:_onna-e

Bijin Series Timeline

11th century BCE

- The Ruqun becomes a formal garment in China (1000 BCE) [Coming Soon]

8th century BCE

- Chinese clothing becomes highly hierarchical (771 BCE) [Coming Soon]

0000 Current Era

7th century

Asuka Bijin (from 600) [Coming Soon]

8th century

- Introduction of Chinese Tang Dynasty clothing (710)

- Sumizuri-e (710)

- Classical Chinese Art ; Zhou Fang (active 766-805) ; Qiyun Bijin

- Emakimono Golden Age (799-1400)

15th century 

- Fuzokuga Painting schools; Kano (1450-1868) and Tosa (1330-1690) 

- Machi- Eshi painters; 1336-1650? [Coming Soon] 

16 century 

- Nanbanjin Art (1550-1630) 

- Wamono style begins under Chanoyu teachings (c1550-1580)

- Byobu Screens (1580-1670)

 - End of Sengoku Jidai brings Stabilisation policy (1590-1615)  

17th century  

- Land to Currency based Economy Shift (1601-1655)

- Early Kabuki Culture (1603-1673) ; Yakusha-e or Actor Prints

- Sumptuary legislation in reaction to the wealth of the merchant classes (1604-1685) 

- Regulation of export and imports of foreign trade in silk and cotton (1615-1685)  

Iwasa Matabei (active 1617-1650) ; Yamato-e Bijin  

The Hikone Screen (c.1624-1644) [Coming Soon]

- Sankin-Kotai (1635-1642) creates mass Urbanisation  

- Popular culture and print media production moves from Kyoto to Edo (1635-1650); Kiyohara Yukinobu (1650-1682) ; Manji Classical Beauty

- Shikomi-e (1650-1670) and Kakemono-e which promote Androgynous Beauties;

 Iwasa Katsushige (active 1650-1673) ; Kojin Bijin

- Mass Urbanisation instigates the rise of Chonin Cottage Industry Printing (1660-1690) ; rise of the Kabunakama Guilds and decline of the Samurai

- Kanazoshi Books (1660-1700); Koshokubon Genre (1659?-1661)

- Shunga (1660-1722); Abuna-e

Kanbun Master/School (active during 1661-1673) ; Maiko Bijin 

- Hinagata Bon (1666 - 1850) 

- Ukiyo Monogatari is published by Asai Ryoi (1666) 

Yoshida Hanbei (active 1664-1689) ; Toned-Down Bijin

- Asobi/Suijin Dress Manuals (1660-1700)

- Ukiyo-e Art (1670-1900)

Hishikawa Moronobu (active 1672-1694) ; Wakashu Bijin

- Early Bijin-ga begin to appear as Kakemono (c.1672)  

- The transit point from Kosode to modern Kimono (1680); Furisode, Wider Obi 

- The Genroku Osaka Bijin (1680 - 1700) ; Yuezen Hiinakata

Sugimura Jihei (active 1681-1703) ; Technicolour Bijin 

- The Amorous Tales are published by Ihara Saikaku (1682-1687)

Hishikawa Morofusa (active 1684-1704) [Coming Soon]

- The Beginning of the Genroku Era (1688-1704)

- The rise of the Komin and Yuujo as mainstream popular culture (1688-1880) 

- The consolidation of the Bijinga genre as mainstream pop culture 

- The rise of the Torii school (1688-1799) 

- Tan-E (1688-1710)   

Miyazaki Yuzen (active 1688-1736) ; Genroku Komin and Wamono Bijin 

Torii Kiyonobu (active 1688 - 1729) : Commercial Bijin

Furuyama Moromasa (active 1695-1748)

18th century

Nishikawa Sukenobu (active 1700-1750) [Coming Soon]

Kaigetsudo Ando (active 1700-1736) ; Broadstroke Bijin

Okumura Masanobu (active 1701-1764)

Kaigetsudo Doshin (active 1704-1716) [Coming Soon]

Baioken Eishun (active 1710-1755) [Coming Soon]

Kaigetsudo Anchi (active 1714-1716) [Coming Soon]

1717 Kyoho Reforms

Miyagawa Choshun (active 1718-1753) [Coming Soon]

Miyagawa Issho (active 1718-1780) [Coming Soon]

Nishimura Shigenaga (active 1719-1756) [Coming Soon]

Matsuno Chikanobu (active 1720-1729) [Coming Soon]

- Beni-E (1720-1743)

Torii Kiyonobu II (active 1725-1760) [Coming Soon]

- Uki-E (1735-1760)

Kawamata Tsuneyuki (active 1736-1744) [Coming Soon]

Miyagawa Shunsui (active from 1740-1769) [Coming Soon]

Benizuri-E (1744-1760)

Ishikawa Toyonobu (active 1745-1785) [Coming Soon]

Tsukioka Settei (active 1753-1787) [Coming Soon]

Torii Kiyonaga (active 1756-1787) [Coming Soon]

Shunsho Katsukawa (active 1760-1793) [Coming Soon]

Utagawa Toyoharu (active 1763-1814) [Coming Soon]

Suzuki Harunobu (active 1764-1770) [Coming Soon]

- Nishiki-E (1765-1850)

Torii Kiyonaga (active 1765-1815) [Coming Soon]

Kitao Shigemasa (active 1765-1820) [Coming Soon]

Maruyama Okyo (active 1766-1795) [Coming Soon]

Kitagawa Utamaro (active 1770-1806) [Coming Soon]

Kubo Shunman (active 1774-1820) [Coming Soon]

Tsutaya Juzaburo (active 1774-1797) [Coming Soon]

Utagawa Kunimasa (active from 1780-1810) [Coming Soon]

Tanehiko Takitei (active 1783-1842) [Coming Soon]

Katsukawa Shuncho (active 1783-1795) [Coming Soon]

Choubunsai Eishi (active 1784-1829) [Coming Soon]

Eishosai Choki (active 1786-1808) [Coming Soon]

Rekisentei Eiri (active 1789-1801) [Coming Soon] [https://commons.wikimedia.org/wiki/Category:Ukiyo-e_paintings#/media/File:Rekisentei_Eiri_-_'800),_Beauty_in_a_White_Kimono',_c._1800.jpg]

Chokosai Eisho (active 1792-1799) [Coming Soon]

Kunimaru Utagawa (active 1794-1829) [Coming Soon]

Utagawa Toyokuni II (active 1794 - 1835) [Coming Soon]

Ryūryūkyo Shinsai (active 1799-1823) [Coming Soon]

19th century

Teisai Hokuba (active 1800-1844) [Coming Soon]

Totoya Hokkei (active 1800-1850) [Coming Soon]

Utagawa Kunisada Toyokuni III (active 1800-1865) [Coming Soon]

Urakusai Nagahide (active from 1804) [Coming Soon]

Kitagawa Tsukimaro (active 1804 - 1836)

Kikukawa Eizan (active 1806-1867) [Coming Soon]

Keisai Eisen (active 1808-1848) [Coming Soon]

Utagawa Kuniyoshi (active 1810-1861) [Coming Soon]

Utagawa Hiroshige (active 1811-1858) [Coming Soon]

Yanagawa Shigenobu (active 1818-1832) [Coming Soon]

Utagawa Kunisada II (active 1844-1880) [Coming Soon]

Toyohara Kunichika (active 1847-1900) [Coming Soon]

Tsukioka Yoshitoshi (active 1850-1892) [Coming Soon]

Toyohara Chikanobu (active 1875-1912) [Coming Soon]

Kiyokata Kaburaki (active 1891-1972) [Coming Soon]

Goyo Hashiguchi (active 1899-1921) [Coming Soon]

20th century

Yumeji Takehisa (active 1905-1934) [Coming Soon]

Torii Kotondo (active 1915-1976) [Coming Soon]

Yamakawa Shūhō (active 1927-1944) [Coming Soon]

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Sunday, February 13, 2022

文化変容 | Cultural Acculturation | 500CE-1000CE | Essay #12 | CA Miniseries B

The topic of our essay is on the nature of Cultural Acculturation which will be an ongoing mini-series throughout 2022. This covers the Asuka (Hakuho), Nara (Tempyo), and Heian periods in Japanese History.

Warnings:

As it has been explained previously, the first four listed tools in this post are simply the physical or tangible properties needed in order for us to contemplate changes to culture, specifically in our instance the element, here the kimono principally. Please remember therefore that I am talking about Kimono, not Kimonope, and not about Kimonope and the Subaltern. Instead I am examining how cultural change has created the Kimono in KTC and lead in part to the creation of the Kimonope, a seperate social construct used as part of Statesian cultural appropriation of the Kimono which encourages the subaltern native narrative otherwise known as the 'Traditional Garment Argument' pushed by American diplomats and military leaders after WWII in their limited understanding of how to implement dependence theory in a bid to prop up the decimated postwar Japanese economy. This mindset existed in the United States from around 1882-1924 (see Chinese and Asian Exclusion Acts) onwards, and exported into Japan with the  1960s neo-colonial framework today called world systems theory into Japan after the end of the San Francisco Treaty (1952). This 'dependency' of Japan as a 'developing nation' during the SFT which saw the decline of 'Traditional culture' in Japan, by extension the Kimono, into something 'Traditional' and saw its decline in usage.

WHAT I AM NOT TALKING ABOUT: I am not talking about the Kimonope (think geisha halloween costumes). I am not looking at the Kimonope in Statesian land, which is a Statesian social construct used to create the subaltern (people who were colonized and remain so mentally) in the US from 1924 on. I am not talking about the 'Traditional Garment Argument', basically the idea that 'Old Japan' is uncool and needs updating to 'American standards', IE, only jeans and T-shirts can be cool, so Kimono out, Western fashion in, becuase racist postwar leaders thought Japan was incapable of running itself and thus foisted 'superior' American culture instead.  

Reminiscence of the Tempyo Era (1902, PD) Fujishima Takeji

According to Wikipedia:

Acculturation is the process of social, psychological, and cultural change that stems from the balancing of two cultures while adapting to the prevailing culture of the society. 

Therefore to acculturate we need: 

 - A culture/Identity

 - Element of the culture/Identity

 - Dominant Culture

 - Minority Culture

 - Change over time to the Element

These four above things are simply to make sure we know what to measure. Instead I am looking at how over time, other cultures helped to create the Kimono in and outside of Japan, because there is a lack of understanding about what processes cultural change takes placed under. Cultural Appropriation is the most widely known, but often misunderstood of these.

Acculturation

Acculturation thus describes in KTC, the process when Kimono begins to rise from its murky depths and beginnings as Chinese inspired dress, to Wafuku or Wamono, something which if it werent for the Iki rules of the Japanese Empire, it would still do so in as swift a fashion today. Cultural Acculturation as an element of Japanese KTC is for example how Kimono began to be made from silk, via the acquisition of skilled Korean or mainlander craftsman bringing twill weave silk weaving to Japan and by 600CE seeing it become a standardised fabric of choice in Japanese society and certainly upper class culture.

Acculturation is the act of transition. It is how we get from Hanfu, to Kosode, to Kimono. It is how we achieved the silk supremacy myth, it is how we end up with sarasa and denim being made in Japan to an extent, and it is how in the time period I focus on here, we end up with Junihitoe from Tang and proto-Korean clothing styles, silhouettes, aesthetics and skills in Japan. Many important skill trades were taken from Korean immigrants who fled under the Korean collapse (500-800) to Japan. Then with the introduction of Buddhism in 552 from India via China, other important questions arose about how to acculturate Buddhist aesthetics with Shinto aesthetics.

The Japanese Emperor Shotoku in his defiance of the Chinese tributary system as 'Land of Wa' sent a document to the Chinese Emperor entitled: "From the Son of Heaven in the Land of the Rising Sun to the Son of Heaven of the Land of the Setting Sun" which is a saucy way of saying 'Shut up old Man, you are going down, Im going up'. This made the Asuka period a time where imported aesthetical ideas were taken wholesale and rapidly adopted into Japanese high society.

Siddharta delivers a sermon (c698[1930], PD) Anonymous, Amanuma Shunichi

When the next era rolled around in the Nara period (710-794), the capital in imitation of the Chinese system, had moved to Nara and was a consolidation of Yamato clan art, at Fujiwara Kyo in 694.[12][13]  Emperor Shomu and Empress Komyo (701–760) affixed Buddhism in this time as a 'Japanese' religion. Buddhism was encouraged by Empress Kōken (r.749-758, r. 764–770) who also created a great many ritual ceremonies and literary firsts around Buddhism. These included the important Shosoin treasures which depict life from Japan at the time.[14] 

During this time, thw Fujiwara came into power, and the capital was moved mutltiple times, eventually into Heian-Kyo. With this the trade with China ended and the improvement of local industries became paramount to continue life in Japan as it had before. This systematic change however only came after 967 when the capital was rebuilt in a more 'Wamono' style, as the Nara capitals were built on Chinese models of city planning.[15] 

500-1000 in KTC

In the prescribed time period, Asuka culture changed significantly and is noted for being an artistic period which flourished under Buddhist patrons.[11] Prince Shotoku was one of these eminent Buddhist patrons, whose tutors such as Gwalleuk (fl.602) were also Korean, led to him comissioning some of the earliest embroideries and Mandalas, which also show the influence of the Korean dynasty at this point in time on his death in 622 (see the Asuka Bijin).[12] Examples include The Hata Clan who are said to have brought twill silk weaving to Japan during the Asuka period.[4] During 600-659, multiple missions were sent from Japan to China and proto-Korea, primarily Baekje. It was by the end of the 7th century therefore that we can safely say that the early Korean influence on Japanese clothing subsided in favour of the Tang Dynasty silhouette style, with an adoption of Buddhist garments as well.

During the artistic Hakuhou ( 白鳳時代 | 660-690) period, major influences upon the courts where Gupta India, Baekje Korea and Sui and Tang China.[12][13] The Nara court saw an increased use of Buddhist art until Empress Kokens scandalous death in 770, which saw the height of the Tempyo Era (729-749) with clothing becoming more hierarchical with the capital consolidation, Buddhist aesthetics merging with Shinto ones, and an increased use in silks and other fabrics at court, and decoration for the Heimin not doubt as well. The dress of the time was heavily influenced by China, Korea, India, and the Islamic empires of the the Umayyad Caliphate (661–750), and the Abbasid Caliphate (750–1517) which stretched from Morocco to Iran due to the Silk Road trade route.[14] 

Empress Komyo about 750 (1897, PD) Shimomura Kanzan

The early Heian period saw the collapse of the missions to Tang China due to political turmoil in China.[15] This meant that local industries and areas such as Nishijin had to ramp up production of their own textile creating and design in order to meet the new demand. This increase in local supply allowed during the early Heian period for a flowering of Wamono styles and designs. Kasane textile culture, that is the layering of Junihitoe in graduating colour gradients in the sleeves and collars, became high fashionable among court women. Commoners around this time are also thought to have begun wearing fabrics like Hemp cloth, with most being in simple colours available to them like browns and perhaps blues. 

Timeline

Kimono as Culturalisms from 500CE-1000CE

Cultural Appropriation

EX: Erasure of acknowledgement of Tang aesthetics as simply Wamono by the later centuries

Cultural Appreciation: the acknowledged or appropriate adoption of the practices, customs, or aesthetics of one social or ethnic group by members of another community or society

EX: The adoption of Buddhism in Japan in 552

Cultural Assimilation: the process in which a minority group or culture comes to resemble a dominant group or assume the values, behaviors, and beliefs of another group

EX: Kimono takes on the form of the Tang Chinese court dress

Pizza Effect: the phenomenon of elements of a nation's or people's culture being transformed or at least more fully embraced elsewhere, then re-imported to their culture of origin, or the way in which a community's self-understanding is influenced by foreign sources.

EX: Hiogi culture being exported to China and returned to Japan as part of Buddhist aesthetics in turn affecting popular motifs[1]

Transculturation: the phenomenon of merging and converging cultures

EX: Kasane-no-irome (襲の色目|coloured layering) which adhered to the Chinese calendar of 72 seasons became fashionable as indoor wear for women on their Junihitoe[4]

Cultural Heterogeneity: the differences in cultural identity related to class, ethnicity, language, traditions, religion, sense of place etc, that can make it more or less difficult for people to communicate, trust and co-operate with each-other 

EX: An increasing distancing away from China on Japans behalf as they went from being the 'dwarf' nation, to the 'harmony' nation of Wa, which is reflected in the increasing interest in local Japanese folklore and dress is affected by adopting Wamono literature of the Manyoshu (600-759) and Kokin Wakashu (887-920) anthologies being used to make reference to Japanese landscape scenes on textiles rather than the Chinese classics[2]

Cross-cultural competence: a persons ability to understand people from different cultures and engage with them effectively

EX: The competence of Junihitoe wearers could be seen in their ability to understand classical references to Chinese poetry and aesthetics

Cultural Diffusion: the spread of cultural items—such as ideas, styles, religions, technologies, languages—between individuals, whether within a single culture or from one culture to another e.g- the spread of Western business suits in the 20th century

EX: In this time period, technologies for creating new textile goods and decoration would emerge, one of which was embroidery which came from China into Japan by the 6th century.[5] This technique which was first used to decorate Emperors trinkets and Buddhist Mandalas, eventually becoming key to decorating Junihitoe and was spread by Korean embroiderers as well

Cultural pluralism: the practice of various ethnic groups collaborating and entering into a dialogue with one another without having to sacrifice their particular identities

EX: During this time, this became increasingly less interesting to the growing Japanese nobility who had begun to care more about their lands than shiny gifts and trinkets from abroad. An example may be the adoption of Kesa aesthetics and textiles, which became increasingly more lavish and gold as time wore on[6]

Polyculturalism: the ideological approach to the consequences of intercultural engagements within a geographical area which emphasises similarities between, and the enduring interconnectedness of, groups which self-identify as distinct, thus blurring the boundaries which may be perceived by members of those groups. Multiculturalism instead thought to emphasise difference and separateness, being divisive and harmful to social cohesion.

EX: Buddhism aesthetics in the formation of how space and desire played a role in beauty, such as embracing Mujou ( Impermenant Transition | ) qualities such as admiring falling cherry blossom and the appropriate placement of space in a composition or design, which transferred over to KTC by the Heian era[7][8][9]

Multiculturalism: the coexistence of people with many cultural identities in a common state, society, or community, also though in the prescriptive sense to refer to the political theory framework that individual cultures, groups or ethnic peoples be given their own space in the wider society which has led some to criticise policymakers use of multiculturalism as divisive (should only be considered post 1996 world due to the times tightening of immigration, the enforcing of borders and encouragement of national identity rather than encouraging individuals to think of themselves as global citizens)

EX: Korean immigrants in this era having to take on Japanese identities in the Japanese legal framework

Cultural diversity: the quality of diverse or different cultures, as opposed to monoculture, the global monoculture, or a homogenization of cultures, akin to cultural evolution. The term cultural diversity can also refer to having different cultures respect each other's differences.

EX: In contributing to KTC at this time, cultural diversity is represented by the increasing number of works including Buddhist figures from India and China who were represented in the new aesthetics influenced in turn by a mixture of Buddhist and Shinto aesthetics

Monolithic culture: a societal construct or organisation like religion which often has negative connotations in our society. For example, the percived rigidity and homogeneity of a monolithic culture that is not open to new ideas, these is their truest form are the few hunter-gatherer societies or uncontacted societies like those few found in the Amazon rainforest.

EX: Women often in this time had a better understanding of Wamono than some men in high positions, particularly in the art of writing or Onnade ( womens writing | 女手 ). The Nikki ( diary | 日記) of these nobles, for men the Tosa Nikki ( Tosa Diary | 土佐日記 | 935 ) and women authors the Kagerō Nikki ( Mayfly Diary | 蜻蛉日記 | 974) gave rise to the first uniquely Wamono genre as such Nikki Bungaku ( Diary Genre | 日記文学 )[3] This was a catalyst for KTC in the later Heian period, which through Onnade created Wamono and Wafuku points of reference originating in the Monolithic writings of 'Japanese' upper class court noblewomen

Preface to the Kokin Wakashu (c914[2017], PD) Anonymous, ReijiYamashina777

I should be clear, Cultural Acculturation is key to Polycultural societies, one whilst the official line from some Japanese institutions is that it is not, Japan is a polycultural society and has been for a long time. 

Conclusion

In the time period described, we see glimpses of how large amounts of heterogeneous 'Japanese' aesthetic and textile culture was in fact rather more so Korean, Chinese and Asian. Other the time period, we see how Chinese textile culture was adopted and adapted to suit Japanese needs. Korean skills were also made use of to this same end. In KTC, this was seen is in the increased use of Embroidery skills and application, goldthread work[10], Kasane aesthetics and so on.

Due to the politics of the Chinese states and tributary system however, this saw a decline in adopting Chinese aesthetics wholesale, moving Japan in favour towards a more Wamono aesthetic and feeling of proto-nationality, as seen in the favouring of Waka poetry references rather than ones knowledge among the elites of Chinese poetry. Zen Buddhism also heavily afflicts the understanding of material culture and therefore aesthetics by introducing concepts such as Ma (negative space).[7] Whilst therefore a large amount of aesthetic design was heavily taken wholesale at first from China from the Asuka and Nara periods, by the Heian period this had become a set of design guides more uniquely Japanese than in previous centuries, even though their founders often came from places like Korea (for technological advances), India (for Buddhism and some fabrics) and China.

Asuka period clothing heavily drew from Korean styles in the first half, until Tang dynasty styles overtook them by 690. This KTC continued until well into the Nara period under Tenpyo culture. After this, Buddhism played an increasing role in shaping the aesthetic designs worn by courtiers by 750 AD. The clothing thus worn by the early Heian period was a reflection of early Junihitoe, which incorporated clothing worn by high ranking Chinese courtiers, but which often used Japanese functions. Keiko (Junihitoe trousers) were a leftover vestige of this for example. By 967 however, with a decreased trade with the outside, Cultural Acculturation began to acclimatise foreign influences into Junihitoe, in a bid to cement what Emperor Shotoku had started in the 7th century.[11][13][14][15]

Overall contextually, cultural acculturation steadily increases at the juncture when outside influence trickles down to nearly nothing by 850CE, flourishing in uniquely Wamono aesthetics between 850-1000CE. This Acculturation however would be impossible if it were not acknowledged however that Buddhism, itself an import and later acculturated by 750CE, were to have made Japanese high culture rethink its own approach to their own design philosophies. Thus in context, we see that over 500-1000CE, there is a steadily increasing level of cultural Acculturation due to an increasing closed off world to the island nation of Japan and and increased inwards looking society in Japan itself which allowed for the fostering of a Wamono aesthetic based on influences which ranged from Morocco to Korea due to multidisciplinary commercial and artistic approaches, and trade routes such as the Silk Road to have led to the creation of this times KTC.

Bibliography

[1] See Fans in Bijin #10

[2] https://www.kyohaku.go.jp/eng/theme/floor1_4/past/1F-4_20200102.html 

[3] http://webcache.googleusercontent.com/search?q=cache:iJvC1r3EAZYJ:https://medium.com/pomme-de-terre/the-sexist-history-behind-the-development-of-hiragana-e9f5676ab1f9&hl=en&gl=uk&strip=1&vwsrc=0 

[4] See Fabrics #3

[5] https://www.letempsdebroder.com/en/articles-en/japanese-embroidery/

[6] See Patterns #10

[7] Wabi-Sabi, Mono no Aware, and Ma: Tracing Traditional Japanese Aesthetics Through Japanese History, Lauren Prusinsk, March 2012, Vol 2, pp.27-29, Studies on Asia

[8] https://nomurakakejiku.com/lesson_lineup/mujou

[9] https://www.interactiongreen.com/history-japanese-aesthetics/

[10] The Techniques and Origin of Ornamental Gold Silks in Ancient China, Xiaorui Hu, Weidong Yu, 2016, p.1, Donghua University of Shanghai | https://www.researchgate.net/ publication/304340441_The_Techniques_and_Origin_of_Ornamental_Gold_Silks_in_Ancient_China

[11] https://en.wikipedia.org/wiki/Asuka_period

[12] See Essay #11

[13] https://en.wikipedia.org/wiki/Hakuhou_period 

[14] https://en.wikipedia.org/wiki/Nara_period

[15] https://en.wikipedia.org/wiki/Heian_period

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