J.R. Goodwin
51 Niunoya, Mibun sabetsu, 27–28.
52 Niunoya, Mibun sabetsu, 27–28; Wakita, Nihon chūsei hisabetsumin, 104.
53 Nagahara, “The Medieval Origins of the Eta- Hinin,” 385–403.
54 Wakita, “Sanjo ron,” 64–69.
55 Hōshi is a loose term that refers to Buddhist clerics; here it probably means that such people donned
monks’ garb. Mono simply indicates people or residents.
56 Wakita, “Sanjo ron,” 55–56, 64–66; Nihon chūsei hisabetsumin, 109–110.
57 Niunoya, Mibun sabetsu, 37–38; Matsuo, Chūsei no toshi to hinin, 153; Aomori, “Chūsei kōki hinin to
kawaramono,” 17.
58 The term patrimonial, coined by Max Weber, indicates a personal form of authority, more formalized
than family (patriarchal) authority but less so than feudal authority.
59 Miura, “Chūsei kōki ni okeru senmin,” 102–106.
60 Matsuo, Chūsei no toshi to hinin, 131–143.
61 Janet R. Goodwin, Selling Songs and Smiles: The Sex Trade in Heian and Kamakura Japan, 82. For the edict,
see Satō and Ikeuchi, Kamakura bakufu hō, 226–227 (Tsuikahō # 435).
62 Amino, Nihon chūsei no hinōgyōmin to tennō, 184–185; Wakita Haruko, “Chūsei ni okeru seibetsu yaku-
wari buntan to joseikan,” 96; Toyonaga Satomi, “Chūsei ni okeru asobi no chōja ni tsuite,” 406. The
document is in Takeuichi, Kamakura ibun Vol. 11, 156–157 (doc. 7992). For a more thorough discussion
see Goodwin, Selling Songs and Smiles, 121–123.
63 Wakita, “Chūsei ni okeru seibetsu yakuwari buntan,” 96–99.
64 Niunoya, Mibun sabetsu, 129.
65 I think this refers to people from the sanjo, although there has been some debate on whether sanzai and
sanjo mean the same thing.
66 A type of popular street performance.
67 This can also indicate a type of sarugaku.
68 Suwa daimyōjin ekotoba, 529–530.
69 Not all female shamans were stigmatized, since those affiliated with the shrine were mentioned in the
same source with no indication of contempt.
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