 Looking beyond the scope of the current entry, during the early decades of the twentieth century one observes the fragmentation of Kokugaku into numerous fields analogous to the broader sense of Japanese studies that informed Kada no Azumamaro’s Kokugaku two centuries earlier: folklore and ethnographic studies that built on the pioneering work of Yanagida Kunio and Orikuchi Shinobu; rationales for the kind of organic imperial theocracy such as was memorialized in the 1890 Imperial Rescript on Education; the effort to historicize the essentialist concept of Kokutai or unique National Polity; and so on.