From a scattering of fishing villages on the Kanto plain far from the bustling capital of Kyoto and the centers of samurai power, medieval Edo transformed first into a castle town and military headquarters for the ambitious warrior Tokugawa Ieyasu and then into the early modern capital of the Tokugawa shogunate. In the early 1600s, driven by the logics of military defense and the societal supremacy of samurai, the warrior government built mechanisms and symbols of its power into the city. Edo Castle rose at its center and the rest of the city spun outward in a spiral pattern that shaped where people lived and how neighborhoods developed. As its physical footprint, economic pull, and political importance grew, early modern Edo catapulted over Kyoto and Osaka to become the largest city of the realm in mere decades.

This chapter surveys the history of labor in the Edo period. It begins by analyzing how merchant, samurai, and peasant households organized and mobilized working people, including shop clerks, building superintendents, apprentices, maidservants, sumo wrestlers, samurai retainers, wet nurses, and farmhands. It then moves to consider groups that mobilized labor outside the household, such as boardinghouses and gangster organizations. Along the way, it considers gendered divisions of labor, as well as the relationship between productive and reproductive labor, which could be paid or unpaid, pursued inside or outside kinship structures. Overall, the chapter argues that although households continued to be important in consolidating and deploying labor, an older form in which labor was controlled chiefly by samurai overlords working through status groups gradually gave way to a more diverse, specialized, and highly mobile labor market.

This chapter describes the Tokugawa status order and its change over time by highlighting its constituent groups and their status-mediating functions. The Tokugawa state relied on locally specific status groups to govern the population. These groups were defined by land and occupation and possessed a high degree of autonomy in regulating their own affairs. The chapter characterizes the most common types of groups – retainer bands, villages, block associations (chō), monastic communities, guilds, and outcaste associations – and explains how status was assigned, expressed, and negotiated between the state and these groups, drawing on notions of occupation, privilege, duty, and household as well as on a system of household registration. The chapter surveys the development of the status order in three stages: the formative period of pacification in the sixteenth and seventeenth century; its maturation under Tokugawa rule; and the conditions and process of its dismantling around the Meiji Restoration of 1868.

This chapter examines the structure of regional authority in early modern Japan. Its aim is to clarify the nature of the early modern Japanese state. The shogunate delegated authority to autonomous daimyo domains, and both shogunate and domains delegated authority to village heads, who managed their communities with little direct oversight. The system worked well enough to keep the realm generally peaceful and prosperous for 265 years. The chapter begins with a top-down taxonomy of the daimyo domains and other, lesser jurisdictions under the authority of the Tokugawa shogunate. It then moves onto a discussion of village rule, framed in terms of governmentality – that is, the structures through which villagers participated in their own subjecthood to the shogunate and domains. The chapter concludes with a discussion of shared-revenue villages (aikyū mura), which were divided among multiple overlords while retaining a character as singular communities.

This chapter surveys the intertwining of religion (both Buddhism and Shinto) and war in the history of Japan, including: Buddhism’s initial introduction and subservience to the state in the 6th century; the emergence of warrior-monks (J. sōhei) in the Heian era; and the role of Buddhism in the samurai-dominated medieval period. Of particular interest to Western readers will be the emphasis on samādhi-power, acquired through Zen meditation, which was cultivated among the samurai class prior to the Meiji Restoration of 1868, contributing to the fanaticism that emerged in the modern Japanese Empire.

This chapter traces the rise of the Asakura clan from mid-ranking warriors to warlords of the province of Echizen, and the emergence of Ichijōdani as the thriving capital of the region for a century. It considers the construction of a palatial residence near a fortified castle, and the resulting growth of a city around this pairing, as one of many forms of elite warrior politics in late medieval Japan

Anthropologists believe that the Japanese archipelago was settled by migrants from the Asian mainland sometime between 140,000 and 500,000 years ago, when falling global temperatures trapped water in glaciers and the polar ice caps, causing sea levels to drop 120 m or more below their present levels, and opening land bridges to Siberia and the Korean peninsula. Permanent village settlements and a cultural complex known as the Jōmon, after the distinctive, cord-marked slab pottery found at most sites, appeared between 14,500 and 10,000 bce. Around 1,000 bce, a new wave of immigrants spread outward from northern Kyushu, intermingling with the Jōmon peoples and displacing their civilization with a new one, which archaeologists have dubbed Yayoi after the location of the first site discovered, in Tokyo in 1884. The newcomers brought with them bronze- and iron-working skills, advanced agricultural techniques, and more sophisticated forms of political organization.

Over a span of three and a half centuries (1200–1550) Japan experienced profound transformations in the institutions, ideals, and methods of war. Originally a limited, clearly defined and extraordinary event, warfare became an endemic and encompassing element of life in the mid sixteenth century. Earlier, small bands of mounted warriors, skilled in archery, arrived in camp and departed as they saw fit, for no institutional mechanisms existed for them to supply themselves or their followers with food and materials of war. By the sixteenth century, however, powerful magnates (daimyō) were capable of supplying and maintaining large armies, numbering in the thousands, largely composed of pike-wielding foot soldiers.