It is derived from the Chinese zheng and se, and similar to the Mongolian yatga, the Korean gayageum and ajaeng, the Vietnamese đàn tranh, the Sundanese kacapi and the Kazakh jetigen.
The four types of koto (gakuso, chikuso, zokuso, tagenso) were all created by different subcultures, but also adapted to change the playing style.
In one part of The Tale of Genji, the titular character falls deeply in love with a mysterious woman whom he has never seen before, after hearing her playing the koto from a distance.
Miyagi is largely regarded as being responsible for keeping the koto alive when traditional Japanese arts were being forgotten and replaced by Westernization.
He performed abroad and by 1928 his piece for koto and shakuhachi, Haru no Umi ("Spring Sea") had been transcribed for numerous instruments.
[14] Since Miyagi's time, many composers such as Kimio Eto (1924–2012) and Tadao Sawai (1937–1997) have written and performed works that continue to advance the instrument.
For about 150 years after the Meiji Restoration, the Japanese shirked their isolationist ideals and began to openly embrace American and European influences, the most likely explanation for why the koto has taken on many different variations of itself.
The straight lined pattern is easier to manufacture, so the swirl raises the cost of production, and is therefore reserved for decorative and elegant models.
There are, of course, various sorts of patch materials sold to fill the holes which cause the legs of a bridge to rest on an unstable area.
About 6 feet (1.8 m) long and 1 foot (0.30 m) wide, the koto is traditionally placed on the floor in front of the player, who kneels.
One can tighten by pulling the string from behind, or sitting at the side of the koto, although the latter is much harder and requires much arm strength.
The influence of Western pop music has made the koto less prominent in Japan, although it is still developing as an instrument.
The current generation of koto players, such as American performers Reiko Obata and Miya Masaoka, Japanese master Kazue Sawai, and Michiyo Yagi, are finding places for the koto in today's jazz, experimental music and even pop music.
[19] Other solo performers outside Japan include award-winning recording artist Elizabeth Falconer, who also studied for a decade at the Sawai Koto School in Tokyo, and Linda Kako Caplan, Canadian daishihan (grandmaster) and member of Fukuoka's Chikushi Koto School for over two decades.
She performed on the Grammy-winning album Miho: Journey to the Mountain (2010) by the Paul Winter Consort, garnering additional exposure to Western audiences for the instrument.
In November 2011, worldwide audiences were further exposed to the koto when she performed with Shakira at the Latin Grammy Awards.
In March 2010, the koto received widespread international attention when a video linked by the Grammy Award-winning hard rock band Tool on its website became a viral hit.
Larner had previously played koto with John Fahey, Jim O'Rourke, and members of indie rock groups including Camper Van Beethoven, Deerhoof, Jackie O Motherfucker, and Mr. Bungle.
In older pop and rock music, David Bowie used a koto in the instrumental piece "Moss Garden" on his album "Heroes" (1977).
The multi-instrumentalist, founder, and former guitarist of The Rolling Stones Brian Jones played the koto in the song "Take It Or Leave It" on the album Aftermath (1966).
Winston Tong, the singer of Tuxedomoon, uses it on his 15-minute song "The Hunger" from his debut solo album Theoretically Chinese (1985).
Ex-Genesis guitarist Steve Hackett used a koto on the instrumental song "The Red Flower of Tachai Blooms Everywhere" from the album Spectral Mornings (1979), and Genesis keyboardist Tony Banks sampled a koto using an Emulator keyboard for the band's song "Mama".
A koto played by Hazel Payne is featured in A Taste of Honey's 1981 English cover of the Japanese song "Sukiyaki".
[21] Steve Howe used a koto in the instrumental break of Asia's single "Heat of the Moment", from their self-titled 1982 album.