Portrait of a Tokugawa Outcaste Community ... - East Asian History

108TIMOTHY D. AMOSConclusionRelations between neighbouring eta and hinin communities changedduring the first half of the eighteenth century. What were formerly disputesbetween eta communities over tanning duties in the previous centuryshifted to conflicts concerning policing jurisdiction. Within this process,the position of eta and hinin within rural Musashi also became ambiguous.On the one hand, they were visibly able to project their will on numerousmatters related to policing and execution in disputes with local peasantsand authorities. But on the other hand, their authority to discipline andpunish criminals was quite distinct from warrior law enforcement thatretained a function of intimidation that was capable of deterring illegalactivities. The refusal of communities to pay for the eta and hinin guardduties clearly demonstrated the tenuity of outcaste claims to this kind ofpunitive power.The discourse of the commoner based on a notion of normalityalso came to significantly impact social practices in within Lower Wanavillage in the second half of the eighteenth century. The head-on collisionbetween Upper and Lower Wana village over the hinin hut in 1768 isperhaps one of the first clear evidences of a clash between these two communitiesbased on such a discourse. Naturally, the ultimatum presentedby the Upper Wana villagers to their Lower Wana counterparts was notnecessarily the result of a firm belief in their "outcaste-ness", but perhapsrather a harsh response to a refusal by Jin'emon to ensure the safety oftheir community through the provision of a policing agency. Nevertheless,just as the Tokugawa shogunate used the discourse of the commoner asa mechanism to facilitate stable rule by a homogenisation of the populationinto obedient masses, so too did Upper Wana village. They ignoredestablished differences between eta and hinin within Lower Wana andmerged them together as an object which they then attempted to govern.This ensured their control over them and therefore the possibility of communalstability.Timothy D. AmosVisiting FellowDepartment of Japanese StudiesThe National University of Singaporejpsatd@nus.edu.sgLower Wana village certainly attempted to reject these attempts bythe Upper Wana community to merge them into a manageable "outcaste"body. But at the same time, there appears to have been an acceptance bythis community of the logic behind claims that Lower Wana communitywas different. Members of the Suzuki household began to articulate thisdistinction in terms of a unique local identity from the late eighteenthcentury. The official discourse of commoner-outcaste continued to bemore pronounced during the early nineteenth century until it appearedas a hegemonic discourse by the 1820s. And it is clear that some etapractices related to hinin governance during this time also containedtraces of marginalization influenced by this discourse.EAST ASIAN HISTORY 32/33 (200612007)