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Aikido

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The Japanese word Aikido (合気道) consists of three characters, which are 合 (ai: unity, harmony), 気 (ki: spirit, life energy, fundamental force of the universe), and 道 (: way, path). The term aiki was mastered for the purpose of killing. However, in Aikido, one seeks to neutralize an aggressor without causing harm or injury. The founder of Aikido declared, "To control aggression without inflicting injury is the Art of Peace." A number of Aikido practitioners interpret Aikido metaphorically, seeing parallels between Aikido techniques and other methods for conflict resolution by harmonizing with the fundamental of the universe. So, Aikido can be translated as "the way of unity with the fundamental force of the universe". Refers to the martial arts principle or tactic of blending with an attacker's movements for the purpose of controlling their actions with minimal effort. One applies by understanding the rhythm and intent of the attacker to find the optimal position and timing to apply a counter-technique.

Aikido is not just an ordinary martial art, it is a true Budo (martial way). It has evolved in the historic tradition of Japanese warrior arts. It must be understood that studies in earnest Budo is more than a science of tactics and self-defense, it is a discipline for perfecting the spirit.

Aikido was developed by Morihei Ueshiba (植芝 盛平 Ueshiba Morihei, 14 December 1883-26 April 1969). He is known to thousands Aikidoka (Aikido practitioner) throughout the world as O-Sensei (Great Teacher). Even as a young man, Morihei Ueshiba was an extraordinary martial artist. He was a master of the sword, the staff, the spear, as well as the art of jujutsu. But he also had a strong spiritual drive, and brooded over the futility of a path based on victory over others.

Leading a life of austerity and rigorous training, Morihei struggled with this dilemma. He delved deeply into the study of religion, especially Shinto (Japan’s native religion of nature worship). The dilemma was resolved in a moment of profound awakening. Transformed by his spiritual insights, Morihei transmuted his technical mastery of traditional martial arts into a new form of martial art. The art of Aikido was one that was fundamentally different from those that preceded it. It was also one of refinement and astonishing power.

"The secret of Aikido," he wrote, "is to harmonize with the movement of the universe and bring ourselves into accord with the universe itself."

Morihei maintained that Budo is a work of love, a path to overcome discord in ourselves and bring peace to the world, "To make the heart of the universe one's own heart." He taught that true awareness is not grasped by intellect alone. "This is not mere theory," he said. "You must practice it."


Dynamics Of Aikido

The essence of all Aikido technique is the use of total body movements to create spherical motion around a stable, energized center. Even when a technique appears to be using only one part of the body, close observation reveals the Aikidoka movements are, in fact, total body movements. Properly executed, some techniques are spectacular, sending an opponent flying thorough the air. Others are small, deft movements that immobilize the aggressor. Both results are achieved through precise use of leverage, inertia, gravity, and the action of centrifugal and centripetal forces. Ultimately, it is the energy of the attack itself which brings down the attacker.


Aikido Training

The final aim of Budo is personal transformation. Its goal is the creation of integrated human beings who are able to bring the totality of their wisdom and capabilities in order to resolve a problem. Yet philosophical discussion is rare in the dojo (training hall). The focus is highly practical. Constant repetition to master the fundamentals of movement, timing and breathing is the fundamental requirement. Students train themselves to capture the opponent's action and redirect it with techniques of martial efficiency and power. At the same time, they become aware of the tendency to overreact to opposition, and learn to remain "centered" under all conditions.

Most practice is done with a partner. Each works at his or her own level of ability, alternating as uke (the attacker), and nage (the one who receives the attack). Both roles are stressed as each contributes skills that enhance overall sensitivity and control.

Increased stamina, flexibility, and muscle development occur naturally as a result of training, but the techniques themselves do not depend on strength for effectiveness. Since Aikido's movements and techniques arise from the most efficient utilization of the entire being, great power can be developed by the practitioner, regardless of physical strength. Aikido practice encompasses a broad range of training styles, and allows people to train based on their individual stage of development. As a result, Aikido can be practiced by men, women and children of all ages.


Centering

The Aikidoka develops a relaxed posture in which the weight of the body is directed towards its physiologic center in the lower abdomen. Gravity is no longer a force to be overcome. Rather it serves to support and stabilize posture. As a result, ordinary movement assumes an appearance of grace and economy. The effects of centering are mental as well as physical. In addition vitality increases, the senses are sharpened, and one is less affected by the irritations and annoyances of daily living. This state is referred to in Japan as having hara, or strong ki. It is a manifestation of the inner quality which aids the student of Aikido to develop to his or her fullest potential in every area of life.


Ki

The study of ki is a critical component of Aikido and its study defies categorization as either "physical" or "mental" training, as it encompasses both. The original kanji for ki was 氣. It symbolize representation of a lid covering a pot full of rice, the "nourishing vapors" contained within are ki. Ki is most often understood as unified physical and mental intention, however it is often found in traditional martial arts related with "life energy". Gozo Shioda's Yoshinkan Aikido, considered one of the 'hard styles', largely follows Morihei's teachings from before World War II, which still much influence of Daito-ryu Aikijujutsu, and surmises that the secret to ki lies in timing and the application of the whole body's strength to a single point. In later years, Morihei's application of ki in Aikido took on a softer, more gentle feel. This was his Takemusu Aiki and many of his later students teach about ki from this perspective. Koichi Tohei's Ki Society centers almost exclusively around the study of the empirical experience of ki with students ranked separately in Aikido techniques and ki development.

Daito-ryu Aikijujutsu

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Daito-ryu Aikijujutsu is a traditional Japanese martial art transmitted for generations within the Takeda family of the Aizu domain, and disclosed to the general public by Takeda Sokaku starting around the end of the 19th century. The main line of this tradition was inherited by Takeda Sokaku's son, Takeda Tokimune, who then passed it on to Kondo Katsuyuki. Kondo Katsuyuki is the only individual to have received the menkyo kaiden (license of full transmission) from Takeda Tokimune, and as such continues as the leader of the Daito-ryu Aikijujutsu tradition today.

Daito-ryu Aikijujutsu is a form of jujutsu, a system of unarmed fighting and minor weapons techniques to defeat both armed and unarmed opponents. It is noted, as the name suggests, for emphasizing the principles of aiki (some aspects of aiki are also referred to as kuzushi). The Daito-ryu technical tradition includes both jujutsu and aikijujutsu, but a clear distinction is made between the two and the emphasis is strongly on the latter.

From ancient times the admonishment to "attack where the opponent has been unbalanced" has been a fundamental axiom of Asian martial arts. In Daito-ryu, the principle of "how to unbalance the opponent" is referred to as aiki, and a great many of the tradition's oral transmissions and secret teachings pertain to the various aspects of aiki.

Today, Daito-ryu Aikijujutsu is a cultural heritage of the Japanese warrior class with a long history and tradition. It was developed as a means of self-defense against unprovoked violence, with the ultimate aim of neutralizing violence, not causing it. This is one of the reasons why Daito-ryu relies on using forms (kata) to train in the art, but does not include any kind of competitive matches. Further, as a classical Japanese martial art, Daito-ryu goes beyond mere self-defense, offering the way to temper one's body and spirit, with the aim of developing personal character and contributing to the greater social good.

Daito-ryu Aikijujutsu holds the regular membership in the Association of Japanese Traditional Martial Arts (Nihon Kobudo Kyokai) and the Association for the Promotion of Japanese Traditional Martial Arts (Nihon Kobudo Shinkokai). Each year the leaders and representatives of the school participate in Japan's premier martial arts demonstrations, held at the Nippon Budokan, Asakusa Riverside Sports Center, Meiji Shrine, Itsukushima Shrine, and other locations throughout Japan.


Origins of Daito-ryu

The history of Daito-ryu prior to the 19th century, as we know it today, is based on the written and oral tradition transmitted from the last two headmasters of the school, Takeda Sokaku and his son and successor Takeda Tokimune. According to this tradition, the name Daito-ryu can be traced back about 900 years, to Shinra Saburo Minamoto no Yoshimitsu (1045-1127), a warrior considered to have been the distant founder of the school. As a child, Minamoto Yoshimitsu lived in a place called Daito in Omi province (modern Shiga prefecture), and therefore was also called Daito Saburo. This is where the name Daito-ryu comes from.

Yoshimitsu studied classical Chinese military strategies like those of Sun Tzu and Wu Tzu, made his name as a military commander who had mastered sumo and aiki, and excelled in both literary and military arts. He also held a supervisory position in the Left Security Department of the Japanese imperial court. The "aiki" mastered by Yoshimitsu had been a secret art transmitted in the Minamoto family, which he continued to perfect and develop.

Aiki is said to have originated in the ancient art of tegoi, which is mentioned in an ancient Japanese myth about two gods, Takemikazuchi no Kami and Takeminakata no Kami. Recorded in Japan's oldest written document, the Kojiki, (Records of Ancient Matters, compiled around 712 AD), this story recounts how Takemikazuchi no Kami took the hands of Takeminakata no Kami and "as if he had taken hold of a reed, squeezed his hands and threw him."

Tegoi is also said to be the origin of sumo (now Japan's national sport), recounted in the legend of Nomi no Sukune and Taima no Kehaya in Nihon Shoki (Chronicles of Japan, 720 AD). During the Heian era (c. 792-1192) tegoi was transformed into a court entertainment known as sumai no sechie, which in turn subsequently evolved into sumo, practiced by warriors of the Kamakura era (1192-1333). Sumai no sechie was a sumo competition during which wrestlers from all over Japan competed before the Japanese emperor. Unlike modern sumo, however, there was no wrestling ring, and the techniques used were more combative than those used in sumo today. The combative character of the art at that point of time is clearly seen even from an imperial edict issued by emperor Nimmyo (810-850), saying that "sumai no sechie is not just an entertainment; it is an ideal means for cultivating real martial skills."

In 868, during the rule of Emperor Seiwa (850-880), administrative jurisdiction over sumai no sechie was transferred from the Ministry of Ceremonies to the Ministry of Military Affairs, officially marking sumo's transition to becoming a true martial art. Tegoi training forms developed for protecting the emperor were inherited by the Minamoto family, which descended from Prince Tsunemoto, a grandson of Emperor Seiwa. The art was transmitted from Prince Tsunemoto to Minamoto Mitsunaka, Minamoto Yoriyoshi and finally to Minamoto Yoshimitsu.

Minamoto Yoshimitsu was awarded the rank of Kai no Kami (Lord of Kai province) for meritorious service during the Later Three-Year War (1083-1087). Late in his life he took the Buddhist name Gyobu Nyudo, and engaged in tempering his body and spirit through esoteric practices at Onjo Temple. He is said to have acquire unparalleled magical powers and divine presence. It was at this point that Daito-ryu shook off its origins in tegoi and came into its own as a distinct art.


From the Takeda family of Kai province to the Takeda family of the Aizu domain

Minamoto Yoshimitsu transmitted his art to his second son Yoshikiyo, along with the banner and armor traditionally passed down through the generations within the Minamoto family. Yoshikiyo's grandson, Nobuyoshi, is said to have lived in the village of Takeda in Kitakoma county in Kai province, and thus adopted the family name of Takeda. This marked the beginning of the Takeda family of Kai province, a lineage that would last until Takeda Shingen (1521-1573), considered one of the greatest military generals of the Japanese medieval period. The art of Daito-ryu continued to be transmitted within the Takeda family together with the time-honored family banner and armor.

In February of 1574, almost a year after the death of Takeda Shingen, his relative Takeda Kunitsugu arrived in the Aizu domain of Mutsu province (part of modern Fukushima prefecture) bearing Shingen's last will and testament. Here he entered the service of Ashina Moriuji, lord of the Aizu domain who had been one of Shingen's allies. As an estate steward, Kunitsugu was granted 10,000 square meters of land in Nishi Aozu Muratakata. Here he lived in a place called Oike, maintaining a small force of fifteen cavalry men and ten infantry men. He also rebuilt the old and rotting Seinei Temple, which he reestablished as a branch of Aizu Tennei Temple and renamed Saiko Temple. From that time the Takeda family descendents of Kunitsugu settled in the Aizu domain. The Takeda family maintained the responsibilities as the chief priests of Aizu Ise Shrine (considered the protective Shinto shrine for Seinei Temple) and transmitted the secrets of Daito-ryu (also referred to as kogusoku).

During the Edo period (1603-1867), the first Tokugawa shogun, Ieyasu (1542-1616), officially recognized the Takeda-ryu (Koshu-ryu) military strategy of Takeda Shingen's retainer Obata Kagenori (1572-1663). Since that time, the achievements of the Takeda family in politics, military affairs, economics, and other fields were incorporated into policies of the Tokugawa government with successful results.

Tokugawa Ieyasu's grandson, Komatsumaru, became an adopted child of Takeda Shingen's fourth daughter Takeda Kenshoin, and devoted himself to the practice of the Takeda martial arts. Later he became an adopted child of Hoshina Masamitsu and took the name of Hoshina Masayuki. In 1644 Hoshina Masayuki (1611-1672) was appointed to be the lord of the Aizu domain. He was famed as a wise ruler who governed successfully with great care and skill.

According to the will of the third Tokugawa shogun Iemitsu, in 1651 Hoshina Masayuki became the guardian and adjunct of the eleven-year-old shogun Ietsuna, assuming the title of Great Councilor, the highest post in the Tokugawa government. From that time and for the next twenty years he supervised political affairs in Edo Castle. During this time he reformed the Daito-ryu transmitted to the Aizu domain by Takeda Kunitsugu to accommodate peacekeeping needs within the castle precincts. Namely, he initiated a system referred to as oshikiuchi, a self-defense system to be taught to senior councilors, shogunal retainers, and certain castle workers.

Furthermore, Hoshina Masayuki also mastered the Ono-ha Itto-ryu school of swordsmanship, studying under Ono Tadatsune, the instructor to the shogunal family. Both of these arts, Ono-ha Itto-ryu and oshikiuchi, he transmitted to the succeeding lords of the Aizu domain. In particular, he entrusted the teachings of oshikiuchi to those Aizu domain senior councilors bearing the surname of Saigo, a family that originated with the Saigo family of Mikawa Province (modern Aichi prefecture).

The Takeda family bloodline continued from Takeda Kunitsugu to Takeda Chikara, Takeda Nobutsugu, and after another four generations was inherited by Takeda Soemon (? - 1853). Soemon studied the arts of yin-yang divination (ommyodo) in Kyoto under the Tsuchimikado family, who were descendants of renowned diviner Abe no Seimei (921-1005), eventually receiving a menkyo (license of mastery) certificate and obtaining the title of Takumi no Kami. After returning to Oike in the Aizu domain he served as the chief priest of Aizu Ise Shrine and was known both as an expert in the Shinto religion and yin-yang divination and a master of Daito-ryu. He taught these arts in different places, and also transmitted secret teachings to the Aizu domain councilor Saigo Tanomo.

Soemon's firstborn son, Sokichi (1819-1906), inherited a piece of cultivated land that had been passed down through his family. He practiced sumo, kenjutsu (sword), bojutsu (long staff) and Daito-ryu. Having obtained a special domainal permission, Sokichi embarked with two other young men on a self-training journey around Japan, earning for himself a reputation as a man of valor. After his return, he obtained the title of ozeki, the second-highest rank in the sumo circles of the Aizu domain, and was granted the sumo name Shiraitozeki by the lord of Aizu. Sokichi was also an educated man who ran a local elementary temple school (terakoya) and taught martial arts in a dojo on his property. He was known for his courageous participation in the Battle of Hamagurimon (Kimmon) in Kyoto in July of 1864, and also in two punitive military expeditions made by the Tokugawa bakufu against the rebellious Choshu domain in 1864 and 1866. Sokichi also participated in the Battle of Toba-Fushimi in January of 1868 and in the Shirakawa battles in April-July of 1868. During the latter he led a Sumo Wrestlers Corps that had been incorporated as part of the artillery force.


Takeda Sokaku

click to enlarge Takeda Sokaku was born the second son of Takeda Sokichi on 10 October 1859 in the Takeda mansion within the precincts of Aizu Ise Shrine in Oike. As a child, Sokaku witnessed first-hand the battles of the Aizu War, many of which took place within walking distance from his home. He learned kenjutsu, bojutsu, sumo, and Daito-ryu from his father. He also learned Ono-ha Itto-ryu from Shibuya Toma at the Yokikan dojo, which was located in the Bangemachi district of the Aizu domain. In 1873, together with his father Sokichi, he visited the Jikishinkage-ryu dojo of Sakakibara Kenkichi with whom Sokichi had good relationship. Sokaku became a live-in student at the Sakakibara dojo, studying the depths of Jikishinkage-ryu.

Sokaku's stay in Tokyo was cut short by the sudden death of his older brother Sokatsu in 1876. Sokatsu had entered the priesthood and, with his unexpected passing, Sokichi determined that his second son, Sokaku, would succeed him, an arrangement that he felt would give Sokaku a more respectable vocation. Consequently, the seventeen-year-old Sokaku was sent to Tsutsukowake Shrine in Fukushima prefecture (the Aizu domain had ceased to exist by that time). The chief priest there was Hoshina Chikanori (1830-1903), formerly known as Saigo Tanomo and a one-time Aizu domain councilor. Hoshina was sympathetic to the cause of Saigo Takamori (1828-1877), a key figure in the Meiji Restoration, who now found himself at odds with the Imperial government he had helped to create. It would appear that Hoshina briefed Sokaku on the political and military situation in the country and, in particular, on Takamori's activities in Kagoshima. At that time, rumors of Takamori's rebellion buzzed in Sokaku's ear and after a short stay of only a few weeks at the shrine as an apprentice priest, he abandoned his duties and set out for Kyushu with the intention of joining Takamori's army.

Sokaku made his way towards Kyushu via Tokyo and then Osaka where he spent a period of time training at the Kyoshin Meichi-ryu kenjutsu dojo of noted swordsman Momonoi Shunzo (1826-1886). Objections from those around him and other events eventually conspired to prevent Sokaku from joining Takamori's army, and he finally abandoned his plan. Nonetheless, he did not return home but instead spent the next ten or so years traveling around the southern part of Japan engaged in self-training. There are no known documents from this period of Sokaku's life, but various accounts of his training and adventures were left by his son Tokimune.

Likewise, few details are available on Sokaku's activities following his period of wandering in southern Japan. It is known that he spent some time in his native Fukushima prefecture, during which time he married and fathered two children. He also accompanied Saigo Tsugumichi (1843-1902), a younger brother of Saigo Takamori, to Hokkaido about 1887, when Tsugumichi became the head of the Hokkaido Development Project. It seems likely that Sokaku continued his training in the martial arts during this period extending into the 1890s and may have begun his teaching activities as well.

click to enlarge Sokaku trained in Daito-ryu under his father Sokichi. As for oshikiuchi he learned it for the first time from Hoshina Chikanori while studying under his mentorship at Tsutsukowake Shrine as an apprentice priest in 1876. In later years Sokaku would visit Hoshina often, including in 1898 when he spent some time at Ryozen Shrine in Fukushima prefecture, used as a dojo for esoteric practices by the Tendai Buddhist sect. There, under the supervision of Hoshina, Sokaku is said to have mastered the arts of divining time and space, the Mind's Eye and other magical powers, as well as the deepest secrets of oshikiuchi. On 12 May of the same year Sokaku received a poem from Hoshina:

People, do they know?
Though you may strike the flow of a river
no mark is left on the water


This is thought to have signified the formal transmission of Daito-ryu to Sokaku. Since that time Sokaku referred to himself as a practitioner of Daito-ryu Aikijujutsu and Ono-ha Itto-ryu swordsmanship. He began traveling around Japan teaching these martial arts and is revered as the "interim reviver" of Daito-ryu.

It is possible to trace Sokaku's whereabouts over a span of approximately fifty years with pinpoint accuracy beginning from 1892. This is due to the fact that of most of his personal enrollment books (Eimeiroku) and payment ledgers (Shareiroku), in which he had recorded detailed information on his teaching activities, have been preserved. These books contain the names and addresses of students, techniques taught, amounts paid, and other relevant information.

In 1910, Sokaku accompanied Akita prefectural police chief Takarabe Sanehide to Hokkaido upon the latter's transfer to Japan's underdeveloped northernmost island. Sokaku decided to settle in Hokkaido and there he remarried. Hokkaido would remain the site of his official residence for the rest of his life. After finishing his assignment with Takarabe, Sokaku began traveling around Hokkaido teaching Daito-ryu in various locations. Later, on the invitation of his student Ueshiba Morihei, Sokaku moved to a new dwelling in the Hokkaido town of Shirataki, where he lived with his wife Sue. This union produced seven children including Sokaku's successor Tokimune.

With the exception of the years of 1921 and 1922, Sokaku seldom ventured outside Hokkaido until the mid-1930s. Starting in 1934 he shifted his activities to the Tohoku, Kanto, and Kansai areas. While in Kanto he was often assisted during his instructional tours by Sagawa Yukiyoshi (1902-1998). Then in 1936, Sokaku appeared at the office of the Osaka Asahi News, announcing himself as "the martial arts teacher of Ueshiba Morihei." The specifics of this episode are surrounded in controversy, and it is unclear why Sokaku showed up so unexpectedly and took over instruction at the dojo where Morihei had been teaching since about 1933. In any event, during the following two years and eight months Sokaku often visited Osaka and taught Daito-ryu, eventually awarding menkyo kaiden (license of full transmission) certificates to both Hisa Takuma (1895-1980) and Tonedate Masao in 1939.

Sokaku spent most of the last years of his life in Hokkaido. Despite his advanced age he continued teaching until finally passing away at age eighty-four, on 25 April 1943 in Aomori prefecture during one of his usual instruction tours.

Takeda Sokaku mastered many different martial arts during his life, including sword, Daito-ryu Aikijujutsu, spear, staff, stick, shuriken, and others. He held the highest certificate (inka) awarded in Takada-ha Hozoin-ryu spear and menkyo kaiden in Ono-ha Itto-ryu swordsmanship. In his youth, he visited numerous dojo throughout Japan polishing his skills. He also engaged in personal training austerities, secluding himself in Udo Myojin Shrine in Kyushu, Futarasan Shrine in Nikko, Hagurosan Shrine in Yamagata prefecture and other places, always striving to temper his body and spirit. Sokaku's sword skills were extraordinary and fearsome to the degree that he was called "the little demon of Aizu." He was less than 150 centimeters tall, but is said to have had piercing eyes, skills that reached a level that seemed almost divine, and an ability to know a person's past, present and future even before meeting him. During his lifetime he taught about 30,000 students, including many famous martial artists (among them the swordsman Shimoe Hidetaro, aikido founder Ueshiba Morihei), as well as a wide array of politicians, military officers, judges, policemen, and other persons of high social standing from all over Japan.


Taken from: www.daito-ryu.org

Judo

Filed under: , by: Donny



柔道

Execution of a judo throw (ōuchi-gari)
Focus Grappling
Country of origin Flag of Japan Japan
Creator Kano Jigoro
Parenthood Various jujutsu schools including Tenjin Shin'yō-ryū, Kito-ryū, and Fusen-ryū
Famous practitioners Mitsuo Maeda, Kyuzo Mifune, Masahiko Kimura, Gene LeBell, Anton Geesink, Yasuhiro Yamashita, Neil Adams, Karo Parisyan, Hidehiko Yoshida, Kosei Inoue
Olympic Sport Since 1964 (men) and 1992 (women)

Judo (柔道 jūdō), meaning "gentle way", is a modern Japanese martial art (gendai budō) and combat sport, that originated in Japan in the late nineteenth century. Its most prominent feature is its competitive element, where the object is to either throw one's opponent to the ground, immobilize or otherwise subdue one's opponent with a grappling maneuver, or force an opponent to submit by joint locking the elbow or by applying a choke. Strikes and thrusts (by hands and feet) - as well as weapons defenses - are a part of judo, but only in pre-arranged forms (kata) and are not allowed in judo competition or free practice (randori).

Ultimately, the philosophy and subsequent pedagogy developed for judo became the model for almost all modern Japanese martial arts that developed from "traditional" schools (koryū).

Practitioners of judo are called jūdōka.


History and philosophy

Kano Jigoro.

Kano Jigoro.

Early life of the founder

The early history of judo is inseparable from its founder, Japanese polymath and educator Kano Jigoro (嘉納 治五郎 Jigorō Kanō, 1860–1938). Kano was born into a well-to-do Japanese family. His grandfather was a self-made man: a sake brewer from Shiga prefecture in central Japan. However, Kano's father was not the eldest son and therefore did not inherit the business. Instead, he became a Shinto priest and government official, with enough influence for his son to enter the second incoming class of Tokyo Imperial University.

Founder pursues jujutsu

Kano was a small, frail boy, who, even in his twenties, did not weigh more than a hundred pounds (45kg), and was often picked on by bullies. He first started pursuing jujutsu, at that time a dying art, at the age of 17, but met with little success. This was in part due to difficulties finding a teacher who would take him on as a student. When he went to university to study literature at the age of 18, he continued his martial arts studies, eventually gaining a referral to Fukuda Hachinosuke (c.1828–c.1880), a master of the Tenjin Shin'yō-ryū and grandfather of Keiko Fukuda (born 1913), who is Kano's only surviving student, and the highest-ranking female jūdōka in the world. Fukuda Hachinosuke is said to have emphasized technique over formal exercise, sowing the seeds of Kano's emphasis of free practice (randori) in judo.

A little more than a year after Kano joined Fukuda's school, Fukuda became ill and died. Kano then became a student in another Tenjin Shin'yō-ryū school, that of Iso Masatomo (c.1820–c.1881), who put more emphasis on the practice of pre-arranged forms (kata) than Fukuda had. Through dedication, Kano quickly earned the title of master instructor (shihan) and became assistant instructor to Iso at the age of 21. Unfortunately, Iso soon took ill, and Kano, feeling that he still had much to learn, took up another style, becoming a student of Iikubo Tsunetoshi (1835–1889) of Kitō-ryū. Like Fukuda, Iikubo placed much emphasis on free practice. On the other hand, Kitō-ryū emphasized throwing techniques to a much greater degree than Tenjin Shin'yō-ryū.

Founding

By this time, Kano was devising new techniques, such as the "shoulder wheel" (kata-guruma, known as a fireman's carry to Western wrestlers who use a slightly different form of this technique) and the "floating hip" (uki goshi) throw. However, he was already thinking about doing far more than just expanding the canons of Kitō-ryū and Tenjin Shin'yō-ryū. Full of new ideas, Kano had in mind a major reformation of jujutsu, with techniques based on sound scientific principles, and with focus on development of the body, mind and character of young men in addition to development of martial prowess. At the age of 22, when he was just about to finish his degree at the University, Kano took nine students from Iikubo's school to study jujutsu under him at the Eisho-ji, a Buddhist temple in Kamakura, and Iikubo came to the temple three days a week to help teach. Although two years would pass before the temple would be called by the name "Kodokan", or "place for teaching the way", and Kano had not yet been accorded the title of "master" in the Kitō-ryū, this is now regarded as the Kodokan's founding.

Judo was originally known as Kano Jiu-Jitsu or Kano Jiu-Do, and later as Kodokan Jiu-Do or simply 'Jiu-Do' or 'Judo'. In the early days, it was also still referred to generically simply as 'Jiu-Jitsu'.

Meaning of "judo"

Formalism and strict conduct are typical of traditional judo.

Formalism and strict conduct are typical of traditional judo.

The word "judo" shares the same root ideogram as "jujutsu": "" (), which may mean "gentleness", "softness", "suppleness", and even "easy", depending on its context. Such attempts to translate are deceptive, however. The use of in each of these words is an explicit reference to the martial arts principle of the "soft method" (柔法 jūhō). The soft method is characterized by the indirect application of force to defeat an opponent. More specifically, it is the principle of using one's opponent's strength against him and adapting well to changing circumstances. For example, if the attacker was to push against his opponent he would find his opponent stepping to the side and allowing his momentum (often with the aid of a foot to trip him up) to throw him forwards (the inverse being true for pulling.) Kano saw jujutsu as a disconnected bag of tricks, and sought to unify it according to a principle, which he found in the notion of "maximum efficiency". Jujutsu techniques that relied solely on superior strength were discarded or adapted in favour of those that involved redirecting the opponent's force, off-balancing the opponent, or making use of superior leverage.

The second characters of judo and jujutsu differ. Where jujutsu (柔術 jūjutsu) means the "art" or "science" of softness, judo (柔道 jūdō) means the "way" of softness. The use of "" (), meaning way, road or path (and is the same character as the Chinese word "tao"), has spiritual or philosophical overtones. Use of this word is a deliberate departure from ancient martial arts, whose sole purpose was for killing. Kano saw judo as a means for governing and improving oneself physically, mentally, emotionally and morally. He even extended the physical principle of maximum efficiency into daily life, evolving it into "mutual prosperity". In this respect, judo is seen as a holistic approach to life extending well beyond the confines of the dojo.

Combat phases

Tachi-waza ends and ne-waza begins once the jūdōka go to the ground.

Tachi-waza ends and ne-waza begins once the jūdōka go to the ground.

In judo, there are two main phases of combat: the standing (tachi-waza) and the ground (ne-waza) phase. Each phase requires its own (mostly separate) techniques, strategies, randori, conditioning and so on. Special training is also devoted to "transitional" techniques to bridge the gap. Jūdōka may become quite skilled in one phase and be rather weak in the other, depending on where their interests most lie, although most are balanced between the two.

Sparring

Judo emphasizes a free-style sparring, called randori, as one of its main forms of training. Part of the combat time is spent sparring standing up, called tachi-waza, and the other part on the ground, called ne-waza. Sparring, even subject to safety rules, is much more practically effective than only practicing techniques on their own, which is what jujutsuka were used to doing. Using full strength develops the muscles and cardio-vascular system on the physical side of things, and it develops strategy and reaction time on the mental side of things, and helps the practitioner learn to use techniques against a resisting opponent. A common saying among judoka is "The best training for judo is judo."

There are several types of sparring exercises, such as ju renshu (both judoka attack in a very gentle way where no resistance is applied); and kakari geiko (only one judoka attacks while the other one relies solely on defensive and evasive techniques, but without the use of sheer strength.)

Balanced approach

Judo's balance between both the standing and ground phases of combat gives judoka the ability to take down opponents who are standing up and then pin and submit them on the ground. This balanced theory of combat has made judo a popular choice of martial art or combat sport.

Standing

In the standing phase, which has primacy according to the contest rules, the opponents attempt to throw each other. Although standing joint-lock and choke/strangulation submission techniques are legal in the standing phase, they are quite rare due to the fact that they are much harder to apply standing than throws are. Some jūdōka, however, are very skilled in combining takedowns with submissions, where a submission technique is begun standing and finished on the ground.

Strikes (i.e. punches, kicks, etc...) are not allowed due to their certainty of injury, but an athlete is supposed to "take them into consideration" while training by, for example, not fighting in a bent-over position for long, since this position is vulnerable to knee-strikes and other striking attacks.

The main purpose of the throwing techniques (nage waza) is to take an opponent who is standing on his feet, mobile and dangerous, down onto his back where he cannot move as effectively. Thus, the main reason for throwing the opponent is to control the opponent and to put oneself in a dominant position. In this way the practitioner has more potential to render a decisive outcome. Another reason to throw the opponent is to shock his body through smashing him forcefully onto the ground. If an opponent executes a powerful yet fully controlled throw, he can win a match outright (by ippon) on the basis that he has displayed sufficient superiority. A lower score is given for lesser throws. A score for a throw is only given when executed starting from a standing position.

In keeping with Kano's emphasis on scientific analysis and reasoning, the standard Kodokan judo pedagogy dictates that any throwing technique is theoretically a four phased event: off-balancing (kuzushi); body positioning (作り tsukuri); execution (掛け kake); and finally the finish or coup de grâce (極め kime). Each phase follows the previous one with great rapidity - ideally they happen almost simultaneously.

Ground

When practicing ne-waza, the practitioners may start from their knees.

When practicing ne-waza, the practitioners may start from their knees.

After a non-ippon throw occurs (whether or not it scores anything), combat continues on the ground.

On the ground the opponents try to execute a hold down, or to get the opponent to submit either by using armlocks (locks on joints other than the elbow are not allowed due to safety regulations) or by chokes and strangulations.

Hold downs

Hold downs (押さえ込み osaekomi) are important since in a real fight the person who has control of his opponent can hit him with punches, knees, headbutts, and other strikes. If osaekomi is maintained for twenty-five seconds, the person doing the holding down wins the match. An osaekomi involves holding an opponent principally on their back, and free of their legs.

According to the rules as they stood in 1905, it was only necessary to hold down an opponent, on his shoulders, for two seconds - said to reflect the time necessary for a samurai to reach his knife or sword and dispatch his held opponent. The newer longer requirements reflect the combat reality that a fighter must immobilize his opponent for a substantial amount of time in order to strike effectively.

The score for a hold down is determined by how long the hold down is held. A hold down may sometimes result in a submission if the opponent cannot endure the pressure from the hold down.

The 'guard' and 'body scissors'

If the person being held down has wrapped his legs around any part of his opponent's lower body or trunk, he is pinning his opponent as much as he is being pinned, because his opponent cannot get up and flee unless the person on the bottom lets go. While his legs are wrapped around his opponent, the person on the bottom can employ various attacking techniques, including strangles, armlocks and "body scissors" (do-jime), while controlling the opponent so that he cannot effectively strike from above. In this position, often referred to as the "guard" in English, the person on top does not have enough control over his adversary for the position to be considered osaekomi. (Note that while the guard is commonly used, do-jime is no longer legal in competition judo.) The person on top can try to pass his opponent's legs and in turn hold down or submit him, or he may try to break out of his opponent's guard and stand up. The person on the bottom can try to submit his opponent from his guard or roll his opponent over to get on top of him.

Joint locks

Joint locks (kansetsu-waza) are effective combat techniques because they enable a jūdōka to control his opponent through pain-compliance, or if necessary, to cause breakage of the locked joint. Joint locks on the elbow are considered safe enough to perform at nearly full-force in competition to force submission from one's opponent. Judo has, in the past, allowed leglocks, wristlocks, spinal locks and various other techniques that have since been disallowed in competition to protect athletes' safety. It was decided that attacking those other joints would result in many injuries to the athletes and would cause a gradual deterioration of these joints. Even so, some jūdōka still enjoy learning and fighting each other informally using these techniques that are banned from formal competitions, and many of these techniques are still actively used in other arts such as sambo, Brazilian Jiu-Jitsu, and jujutsu.

Chokes and strangulations

Chokes and strangulations (締め技 shime-waza) enable the one applying the choke to force the adversary into unconsciousness and even death. Strangulation cuts off the blood supply to the brain via compression on the sides of the neck, while a choke blocks the airway from the front of the neck. The terms are frequently interchangeable in common usage, and a formal differentiation is not made by most jūdōka. In competition, the jūdōka wins if the opponent submits or becomes unconscious. A strangle, once properly locked in, can render an opponent unconscious in only a few seconds, but normally causes no injury.

Judoka

A practitioner of judo is traditionally known as a judoka. The suffix -ka, when added to a noun, means a person with expertise or special knowledge on that subject. The term judoka refers to any practitioner of a judo; no level of expertise is necessarily implied.

Uniform

The jūdōgi is of a heavy weave in order to withstand the stresses of throwing and grappling.

The jūdōgi is of a heavy weave in order to withstand the stresses of throwing and grappling.

Judo practitioners traditionally wear white uniforms called jūdōgi, which simply means "judo uniform", for practising judo. Sometimes the word is seen shortened simply to "gi" (uniform). The jūdōgi was created by Kano in 1907, and similar uniforms were later adopted by many other martial arts. The modern jūdōgi consists of white or blue cotton drawstring pants and a matching white or blue quilted cotton jacket, fastened by a belt (obi). The belt is usually coloured to indicate rank. The jacket is intended to withstand the stresses of grappling, and as a result, is much thicker than that of a karate uniform (karategi).

The modern use of the blue judogi was first suggested by Anton Geesink at the 1986 Maastricht IJF DC Meeting. For competition, a blue jūdōgi is worn by one of the two competitors for ease of distinction by judges, referees, and spectators. In Japan, both judoka still use a white judogi and the traditional red sash (based on the flag's colours) is affixed to the belt of one competitor. In Europe and North America, a coloured sash is typically used for convenience in local competitions, while a blue jūdōgi is worn by one competitor at the regional, national, or Olympic levels where the visibility, particularly for television cameras, is more important than tradition or convenience. Japanese practitioners and purists tend to look down on the use of blue jūdōgi.

Techniques

While judo includes a variety of rolls, falls, throws, hold downs, chokes, joint-locks, and strikes, the primary focus is on throwing (投げ技 nage-waza), and groundwork (ne-waza). Throws are divided in two groups of techniques, standing techniques (tachi-waza), and sacrifice techniques (捨身技 sutemi-waza). Standing techniques are further divided into hand techniques (手技 te-waza), hip techniques (腰技 koshi-waza), and foot and leg techniques (足技 ashi-waza). Sacrifice techniques are divided into those in which the thrower falls directly backwards (真捨身技 ma-sutemi-waza), and those in which he falls onto his side (橫捨身技 yoko-sutemi-waza).

The ground fighting techniques are divided into attacks against the joints or joint locks (関節技 kansetsu-waza), strangleholds or chokeholds (絞技 shime-waza), and holding or pinning techniques (押込技 osaekomi-waza).

A kind of sparring is practised in judo, known as randori (乱取り), meaning "free practice". In randori, two adversaries may attack each other with any judo throw or grappling technique. Striking techniques (atemi-waza) such as kicking and punching, along with knife and sword techniques are retained in the kata. This form of pedagogy is usually reserved for higher ranking practitioners (for instance, in the kime-no-kata), but are forbidden in contest, and usually prohibited in randori for reasons of safety. Also for reasons of safety, chokeholds, joint locking, and the sacrifice techniques are subject to age or rank restrictions. For example, in the United States one must be 13 or older to use chokeholds, and 16 or older to use armlocks.

In randori and tournament (shiai) practice, when an opponent successfully executes a chokehold or joint lock, one submits, or "taps out", by tapping the mat or one's opponent at least twice in a manner that clearly indicates the submission. When this occurs the match is over, the tapping player has lost, and the chokehold or joint lock ceases.

Forms (kata)

Forms (kata) are pre-arranged patterns of attack and defence, which in judo are practiced with a partner for the purpose of perfecting judo techniques. More specifically, their purposes include illustrating the basic principles of judo, demonstrating the correct execution of a technique, teaching the philosophical tenets upon which judo is based, allowing for the practice of techniques that are not allowed in competition, and to preserve ancient techniques that are historically important but are no longer used in contemporary judo.

Knowledge of various kata is a requirement for the attainment of a higher rank.

There are seven kata that are recognised by the Kodokan today:

There are also other kata that are not officially recognised by the Kodokan but that continue to be practiced. The most prominent example of these is the Go no sen no kata, a kata that focuses on counter-attacks to attempted throws.

Styles

Kano Jigoro's Kodokan Judo is the most popular and well-known style of judo, but is not the only one. The terms judo and jujutsu were quite interchangeable in the early years, so some of these forms of judo are still known as jujutsu or jiu-jitsu either for that reason, or simply to differentiate them from mainstream judo. From Kano's original style of judo, the following similar forms have evolved:

  • Olympic Judo: This is the predominant form of Kodokan judo.
  • Brazilian Jiu-Jitsu: Mitsuyo Maeda introduced judo to Brazil in 1914. Maeda taught judo to Carlos Gracie (1902–1994) and others in Brazil. Brazilian Jiu-Jitsu did not follow later changes in international judo rules that were added to emphasise the standing phase of the fight, nor those rules that were introduced to ban the more dangerous techniques.
  • Kosen Judo (高專柔道): As a sub-style of Kodokan Judo that became popularised in early 20th century Japanese inter-scholastic competition, Kosen style has the same range of techniques but greater latitude is permitted for ground technique. This is the only style of judo that dates back to the early 1900s essentially unchanged.
  • Sambo (especially Sport Sambo): Vasili Oshchepkov was the first European judo black belt under Kano. Oshchepkov went on to create Sambo from judo's influence, integrating other combative techniques into his new system. Oshchepkov died during the political purges of 1937 for refusing to deny his education in Japanese judo under Kano.

Judo as a sport

Although a fully featured martial art, judo has also developed as a sport. Judo became an Olympic sport for men in the 1964 Tokyo games. With the persistence of an American woman by the name of Rusty Kanokogi and many others, judo became an Olympic sport for women as well in 1988. Popular legend has it that the men's judo event in 1964 was a demonstration event, but according to the International Judo Federation (IJF) and International Olympic Committee, Judo was in fact an official sport in the 1964 games. At that Games Dutchman Anton Geesink won the gold medal in the open division defeating Aiko Kaminaga of Japan. Judo then lost the image of being "Japanese only" and went on to become one of the most widely practised sports in the world. The women's event was a demonstration event in 1988, and became an official medal event 4 years later. Men and women compete separately, although they often train together.

Judo has been a Paralympic sport (for the visually impaired) since 1988. Judo is also one of the sports at the Special Olympics.

Collegiate competition in the United States, especially between UC Berkeley and San Jose State, contributed towards refining judo into the sport seen at the Olympic Games and World Championships. In the 1940s Henry Stone and Yosh Uchida, the head coaches at Cal and SJSU, developed a weight class system for use in the frequent competitions between the schools. In 1953, Stone and Uchida successfully petitioned the Amateur Athletic Union to accept judo as a sport, with their weight class system as an official component. In 1961, Uchida represented the United States at the IJF meetings in Paris, where the IJF adopted weight classes for all future championships. The IJF was created largely based on the earlier European Judo Union, where weight classes had also been used for many years.

Weight divisions

There are currently seven weight divisions, subject to change by governing bodies, and may be modified based on the age of the competitors:

Men
Under 60 kg 60~66 kg 66~73 kg 73~81 kg 81~90 kg 90~100 kg Over 100 kg
Women
Under 48 kg 48~52 kg 52~57 kg 57~63 kg 63~70 kg 70~78 kg Over 78 kg

Rules

Penalties may be given for being inactive during the match, or for using illegal techniques. Fighting must be stopped if a participant is outside the designated area on the mat (tatami). If the referee and judges need to discuss something during groundwork, the referee will call sonomama (which means "do not move") and both fighters must stop in the position they are in. When they are done, the referee says yoshi and the match continues.

All scores and penalties are given by the referee. The judges can make a decision that changes the score or penalty given by the referee.

There are slight differences to IJF rules to accommodate blind judo.

Competition scoring

The object in a judo match is to either throw the opponent to the ground on his back; to pin him to the ground principally on his back; or to force him to submit to a choke or an armlock. Any of these score ippon (一本), immediately winning the match.

Judo has four grades of score: ippon, waza-ari, yuko, and koka. An ippon literally means "one point" and wins the match. An ippon is awarded for (a) a throw that lands the opponent largely on their back in a controlled manner with speed and force; (b) for a mat hold of sufficient duration (twenty five seconds); or (c) for opponent submission. A waza-ari is awarded for a throw that does not quite have enough power or control to be considered ippon; or for a hold of twenty seconds. A waza-ari is a half-point, and, if two are scored, they constitute the full point needed for a win.

Yuko and koka are lower grades of score, and only count as tie-breakers - they are not cumulative with one another. Scoring is lexicographic; a waza-ari beats any number of yuko, but a waza-ari and a yuko beat a waza-ari with no yuko. It is not uncommon for a match to be decided based on koka.

A fifteen-second hold down scores yuko and a ten-second hold down scores koka. If the person who secured the hold down already has a waza-ari, they only need to hold the hold down for twenty seconds to score ippon by way of two waza-ari (waza-ari-awasete-ippon). Throws further lacking the requirements of an ippon or a waza-ari might score a yuko or a koka. So-called "skillful takedowns" are also permitted (e.g. the flying arm-bar) but do not score.

On the electronic scoreboard, a waza-ari is represented as "100"; a yuko is represented as "010"; and a koka as "001" - an ippon is not represented on the scoreboard, because upon award of an ippon, the match is immediately terminated. In print, the scores are often represented like this: 1W2Y2K vs. 1W2Y1K - meaning that the first player scored one waza-ari, two yukos, and two kokas, beating his opponent who scored one fewer kokas.

If the scores are identical at the end of the match, the contest is resolved by the Golden Score rule. Golden Score is a sudden death situation where the clock is reset to match-time, and the first contestant to achieve any score wins. If there is no score during this period, then the winner is decided by Hantei, the majority opinion of the referee and the two corner judges.

Mixed martial arts

Using their knowledge in ne-waza/grappling and tachi-waza/standing-grappling, various accomplished judo practitioners have also competed in mixed martial arts matches. Fedor Emelianenko, PRIDE Fighting Championships's current heavyweight champion and consistently ranked the world's best heavyweight mixed martial arts fighter, has a background in judo and sambo. Karo Parisyan fights in UFC's welterweight championship, and Rameau Thierry Sokoudjou and Hidehiko Yoshida, an Olympic gold medalist in 1992 and World Judo Champion in 1999, are also fighters in PRIDE FC. Other Olympic gold medalist and world champion judokas such as Pawel Nastula and Yoon Dong Sik also fight in PRIDE. Undefeated middleweight championship contender and WEC champion Paulo Filho has credited judo and jiu-jitsu for his success.

Judo for self-defence

In 1902, Barton-Wright wrote: "Judo and jujitsu were not designed as primary means of attack and defence against a boxer or a man who kicks you, but were only to be used after coming to close quarters, and in order to get to close quarters it was absolutely necessary to understand boxing and the use of the foot." While many schools focus on Olympic judo, others do include some practical self-defence in their instruction, apart from any formal instruciton in Kime no kata.

While throws executed with proper break falls on soft mats may seem relatively light and graceful, their more practical application on a hard surface can be very dangerous (especially with greater intent to harm.)

Furthermore, ground grappling had been proven to be an effective form of self-defence (against a single attacker.) That fact was demonstrated by the success of the Fusen-ryū jujutsuka against early Kodokan judoka in a challenge match held in 1900, and again nearly 100 years later when Royce Gracie beat all-comers in the first UFC tournament (in 1991) with Brazilian Jiu-Jitsu.

Safety

Research shows that judo is a particularly safe sport for youths, though adult competitive judo has a relatively higher incidence of injuries compared to non-collision or non-contact ball-sports for example, but similar to other competitive contact sports.

Chokes

Although chokes are potentially lethal techniques, a properly-applied chokehold, if released soon enough after submission or unconsciousness, causes no injury.

There is ample data demonstrating the safety of applying chokeholds, and training includes emergeny care and resuscitation (kappo).

Judo organizations

The international organization of competition sports judo is the International Judo Federation (IJF).

In the USA, there are three national organizations, all of which are recognised by the IJF. One is United States Judo, Incorporated (USJI) - also known as USA Judo. USJI has state organizations that host state tournaments and other judo-related activities. As a member of the United States Olympic Committee, USJI is the national governing body for judo in the USA. The other national organizations are the United States Judo Federation (USJF) and the United States Judo Association (USJA). Each national organization in the USA has its own promotion requirements. USJF and USJA are founding members of USA Judo, and members often having dual membership.

In Great Britain, the British Judo Association (BJA) is the largest judo association, and the only one affiliated with the IJF. Judo clubs can also be administered by the British Judo Council (BJC), which is popular in the north of England. Other judo administrations exist, including the British Judo Council - Martial Arts Circle (BJC-MAC) and the All England Judo Federation (AEJF).

In Australia, the Judo Federation of Australia (JFA) is the largest judo association, and the only one affiliated with the IJF.

Although it has no official standing in judo, the International Federation of Associated Wrestling Styles (FILA) defines judo as one of the four main forms of amateur competitive wrestling practised internationally (the other three being Greco-Roman wrestling, Freestyle wrestling and sambo).

Rank and grading

Judo rank is generally not of primary importance among jūdōka who participate in tournaments. Modern judo is primarily practised as a sport, so there tends to be more emphasis on tournament records than on rank. Since rank does not determine competitive performance, and since tournaments are not structured by rank (except at the lowest novice levels), it is not uncommon to see lower-ranked competitors defeat higher-ranked opponents. An active competitor may not pursue high ranks, preferring to focus on preparation for competition; for example, a silver medal was won by an ikkyu (brown belt) female competitor, Lorena Pierce, in the -70 kg category at the 2004 Paralympics. Apart from knowledge and ability, rank requirements typically include a minimum age. Therefore, it is not uncommon to find teenage competitors at national-level competition who have been practicing judo for 10 years who can beat adult practitioners, but who are only purple or brown belts due to being too young to qualify for a dan rank. Once an individual attains the level of a dan rank, further promotions can be granted for a variety of reasons including skill level, competition performance and/or contributions to judo such as teaching and volunteering time. Therefore, a higher dan rank does not necessarily mean that the holder is a better fighter (although often it does).

Jūdōka are ranked according to skill and knowledge of judo, and their rank is reflected by their belt colour. There are two divisions of rank, below black-belt "grades" (kyū), and black belt "degrees" (dan). This ranking system was introduced into the martial arts by Kano and has since been widely adopted by modern martial arts. As initially designed, there were six student grades, which were ranked in descending numerical order, with 1st kyū being the last before promotion to first degree black belt (shodan). There are ordinarily 10 dan ranks, which are ranked in ascending numerical order. For dan ranks, the first five are coloured black, 6th, 7th, and 8th dan have alternating red and white panels, and for 9th and 10th dan the belts are solid red.

The tenth degree black belt (jūdan) and those above it have no formal requirements. The president of the Kodokan, currently Kano Jigoro's grandson Yukimitsu Kano (Kano Yukimitsu), decides on individuals for promotion. Only fifteen individuals have been promoted to this rank by the Kodokan. On January 6, 2006, three individuals were promoted to 10th dan simultaneously: Toshiro Daigo, Ichiro Abe, and Yoshimi Osawa. This is the most ever at the same time, and the first in 22 years. No one has ever been promoted to a rank higher than 10th dan, but:

Theoretically the Judo rank system is not limited to 10 degrees of black belt. The original English language copy (1955) of Illustrated Kodokan Judo, by Jigoro Kano, says: "There is no limit...on the grade one can receive. Therefore if one does reach a stage above 10th dan... there is no reason why he should not be promoted to 11th dan." However, since there has never been any promotion to a rank above 10th dan, the Kodokan Judo promotion system effectively has only 10 dans. There have only been 15 10th dans awarded by the Kodokan in the history of Judo.

Although dan ranks tend to be consistent between national organisations there is more variation in the kyū grades, with some countries having more kyū grades. Although initially kyū grade belt colours were uniformly white, today a variety of colours are used.

Belt colours

In Japan, the use of belt colours is related to the age of the student. Some clubs will only have black and white, others will include a brown belt for advanced kyū grades and at the elementary school level it is common to see a green belt for intermediate levels.

Some countries also use coloured tips on belts, to indicate junior age groups, and historically, women's belts had a white stripe along the centre.

Examination requirements vary depending on country, age group and of course the grade being attempted. The examination itself may include competition and kata. The kyū ranks are normally awarded by local instructors (sensei), but dan ranks are usually awarded only after an exam supervised by independent judges from a national judo association. For a rank to be recognised it must be registered with the national judo organisation or the Kodokan.

Judo belt colors in Brazil
White
Blue
Yellow
Orange
Green
Purple
Brown
Black
Judo belt colors in Australia, Europe, Canada(Seniors only)
White
Yellow
Orange
Green
Blue
Brown
Black

Australia and Europe

For Australia and most of Europe, the belt colours in ascending order are white, yellow, orange, green, blue, brown and finally black. In Australia, competitors are usually organised into two categories depending on grading; the first is from orange to brown, and the second is black. Some European countries additionally use a red belt to signify a complete beginner, whereas other European countries such as the UK use a red belt as the belt one grade above a beginner to show that the person is a full member of a club.

Brazil

Brazilian belt rankings are normally white, blue, yellow, orange, green, purple, brown and black. Additionally, a grey belt may be given to very young judoka (under 11 or 13 years old) just before the blue. Competitors are organised into two categories depending on grading; the first is from white to green, and the second is purple through black.

Canada

In Canada belt rankings for Seniors are, in ascending order: white, yellow, orange, green, blue, brown and finally black. Belt rankings for Juniors use white, white-yellow, yellow, yellow-orange, orange, orange-green, green, green-blue, blue, blue-brown, and brown.

United States

Judo kyū belt colors in the United States
Japanese
kyū names
USJF
Senior
USJF
Junior
USJA
Senior
USJA
Junior
USJA Junior
level names
Jūnikyū



Yellow
Junior 1st Degree
Jūichikyū

White


Yellow
Junior 2nd Degree
Jūkyū

White-
yellow


Orange
Junior 3rd Degree
Kūkyū

Yellow


Orange
Junior 4th Degree
Hachikyū

Yellow-
orange


Green
Junior 5th Degree
Nanakyū

Orange


Green
Junior 6th Degree
Rokkyū
White

Orange-
green

Yellow

Blue
Junior 7th Degree
Gokyū
Green

Green

Orange

Blue
Junior 8th Degree
Yonkyū
Blue

Green-
blue

Green

Purple
Junior 9th Degree
Sankyū
Brown

Blue

Brown

Purple
Junior 10th Degree
Nikyū
Brown

Blue-
purple

Brown

Brown
Junior 11th Degree
Ikkyū
Brown

Purple

Brown

Brown
Junior 12th Degree







































Taken from: http://en.wikipedia.org/wiki/Judo