Contact with Ming Dynasty (1368-1644) China was renewed during the Muromachi period after the Chinese sought support in suppressing Japanese pirates, or wako, who controlled the seas and pillaged coastal areas of China. Wanting to improve relations with China and to rid Japan of the wako threat, Yoshimitsu accepted a relationship with the Chinese that was to last for half a century. Japanese wood, sulfur, copper ore, swords, and folding fans were traded for Chinese silk, porcelain, books, and coins, in what the Chinese considered tribute but the Japanese saw as profitable trade.

During the time of the Ashikaga bakufu, a new national culture, called Muromachi culture, emerged from the bakufu headquarters in Kyoto to reach all levels of society. Zen Buddhism played a large role in spreading not only religious but also artistic influences, especially those derived from Chinese painting of the Chinese Song (960-1279), Yuan, and Ming dynasties. The proximity of the imperial court and the bakufu resulted in a commingling of imperial family members, courtiers, daimyo, samurai, and Zen priests. Art of all kinds--architecture, literature, No drama, comedy, poetry, the tea ceremony, landscape gardening, and flower arranging--all flourished during Muromachi times.

There also was renewed interest in Shinto, which had quietly coexisted with Buddhism during the centuries of the latter's predominance. In fact, Shinto, which lacked its own scriptures and had few prayers, as a result of syncretic practices begun in the Nara period, had widely adopted Shingon Buddhist rituals. Between the eighth and fourteenth centuries, was nearly totally absorbed by Buddhism and became known as Ryobu Shinto (Dual Shinto). The Mongol invasions in the late thirteenth century, however, had evoked a national consciousness of the role of the kamikaze in defeating the enemy. Less than fifty years later (1339-43), Kitabatake Chikafusa (1293-1354), the chief commander of the Southern Court forces, wrote the Jinno sh t ki (Chronicle of the Direct Descent of the Divine Sovereigns). This chronicle emphasized the importance of maintaining the divine descent of the imperial line from Amaterasu to the current emperor, a condition that gave Japan a special national polity (kokutai). Besides reenforcing the concept of the emperor as a deity, the Jinno sh t ki provided a Shinto view of history, which stressed the divine nature of all Japanese and the country's spiritual supremacy over China and India. As a result, a change gradually occurred in the balance between the dual Buddhist-Shinto religious practice. Between the fourteenth and seventeenth centuries, Shinto reemerged as the primary belief system, developed its own philosophy and scripture (based on Confucian and Buddhist canons), and became a powerful nationalistic force.

Data as of January 1994