HISTORY OF KODOKAN JUDO
Janet Joy Smith
Judo is a Japanese martial art adapted from jujitsu, another Japanese martial art. "Ju" means softness, pliancy, gentleness, yielding, giving way or nonresistance. "Do" means the art, way of or principle of, implying more than mere physical techniques to the inclusion of mental and spiritual aspects. Professor Kano wrote : "The word jujutsu and judo are each written with two Chinese characters. The ju in both is the same and means "gentleness" or "giving way." The meaning of jutsu is "art, practice," and do means "principle" or "way," the Way being the concept of life itself. Jujutsu may be translated as "the gentle art," judo as "the Way of gentleness," with the implication of first giving way to ultimately gain victory. The Kodokan is, literally, "the school for studying the Way." . . . Judo is more than an art of attack and defense. It is a way of life. . . . for the purpose of throwing an opponent the principle of leverage is sometimes more important than giving way. Jujutsu also includes other forms of direct attack, such as hitting, kicking and choking. In this respect, the "art of giving way" does not convey the true meaning. If we accept jujutsu as the art or practice of making the most efficient use of mental and physical energy, then we can think of judo as the way, the principle, of doing this, and we arrive at a true definition." (from Kano, Jigoro, http://judoinfo.com/jhist5.htm) Thus, Judo means the art of softness, and encompasses the development of the whole person.
Judo means various things to different people. It is a recreational or social activity, a fitness program, a competitive sport, a means of self-defense or combat, a discipline, an art and a way of life. All age groups, both sexes and most disabled persons can participate together in learning and practicing the sport. People over the age of sixty and very young children can enjoy and benefit from Judo to the same extent as athletes in their prime. Judo emphasizes the larger educational value of training in attack and defense so that it can be a path or way of life that all people can participate in and benefit from. Judo is an inexpensive, year-round activity that appeals to people from all walks of life. "The main object of Judo lies in this point. It seeks to augment human strength, morality and intellect by human means and efforts. It tends to train young people in the habits and condition conducive to the accomplishment of great undertakings". (T. Shidachi, April 29, 1892)
Judo as a sport is a dynamic competition between two judoka (judo practitioners) using offensive and defensive tactics during position changes. The judoka is seeking just the right moment to catch the other off guard or off balance in order to add their own strength and technique to the opponent's shifting weight sufficiently to overcome the opponent. The objective in Judo is to gain control of an opponent by applying principles of action-reaction and breaking balance, using throws and holds based on jujitsu. At higher levels, choking and joint lock techniques are also used. The aim is to subdue, not injure; consequently, the first thing judokas must learn is self-control.
To completely understand Judo, you must examine its history, which traces its origins through its predecessor, jujitsu. However, reliable sources for such historical information are scarce. The volumes of manuscripts and carved plaques treasured by many old schools of Judo are often contradictory and unsatisfactory. History was often distorted to suit special purposes, yet adherents of the various schools often held these misconceptions sacred and never questioned them. Presenting an unbiased and truthful history of Judo's development becomes difficult and painstaking, yet challenging.
Both the words "jujistu" and "Judo" are relatively recent terms. The word "jujitsu" can be traced back to the 1600's in such books as Bugei Shodan and Kempohisho. "Judo" was chosen as the name for the new art developed by Jigoro Kano, the founder of Kodokan. In researching Japanese martial arts, many different terms referring to the unarmed arts may be encountered, causing confusion. Sifting through these terms may be helpful. According to W. C. C. Hu. the term "yawara", also of 1600's origin, is the Japanese rendition of the same character pronounced "ju" in the adapted Chinese reading. "Shuhaku", "hakusha" and "hakuda" are ancient Chinese terms with a Japanese translation. "Taijutsu", "wujutsu", "torite" and "kempo" are popular terms for referring generally to any physical arts or exercises. "Kumiuchi" and "roikumiuchi" involve weapons as well as unarmed skills and so properly belong in the military skills category, not the unarmed arts. The term "kogusoku" is mentioned in the Bugei Shoden. Described in this book is the story of a magician or sorcerer who mysteriously and unexpectedly appeared to Takenouchi Nakatsukadaiyu of Sakusha (also Hisamori Takeuchi) in the year 1532. The stranger taught Takenouchi five methods of seizing a man and then disappeared. W. C. C. Hu states that this legendary account, having no valid proof as fact, bears no historical significance. Hu also states "Koshimawari" (also koshinomawari) is often used as an alternate term for "kogusoku," but on closer analysis appears to be a general term for physical exercises.
Kenshiro Abbe divides the history of Judo into five periods. These periods, while debatable, are useful for the organization of judo information, and so I shall use them in this paper. Under the bold faced history of Judo period, I will list the corresponding generally recognized historical periods for reference. I will then offer a brief summary of the history of the period before discussing the events relevant to the history of Judo.
The period of CHIKARA KURABE or KEMI YO NO JIDAI (BC1500 - AD720)
(mythology, prehistoric Jomon culture, EarlyNaraPeriod646-710)
"Kemi-yo-no-jidai" means the period of their god, and included the time when the Japanese nation is thought to have come into existence. The Yamato clan ruled 300's-400's. In 646, the Taiko Reform Edict organized the loose society of clans and villages into provinces under a central government
According to some Japanese historians, the oldest report of unarmed combat occurred in the presence of Emperor Suinin in 230. Nomino Sukune is said to have quickly knocked out the insolent Taimano Kehaya using techniques similar to old sumo and old jujitsu. The first written Japanese history, Nihon Shoki (Chronicle of Japan), was written by imperial order in 720 and records early Japanese myth and history until the reign of Empress Jito (686-697). This book contains a chapter entitled "Chikara Kurabe", which explains an activity similar to wrestling. The name, Chikara (strength) Kurabe (superior), describes a game of competitive strength. A story is told in which one competitor, holding his opponent firmly by the hand, throws him to the ground like a leaf.
The period of SUMAI NO JIDAI or NARA HEIAN JIDAI (721-1140/1150's)
(LateNaraPeriod710-794, HeianPeriod800's-1100's)
This period included the rule of the Fujiwara family. The Heian Period was a time of peace and tranquility. By the 1100's the beginnings of a feudal society were taking shape.
At this time, martial artists practiced sumai techniques in a wild game of kicks, chops and throws. Mr Sukune Nomi, probably adapting the earlier Chikara Kurabe, developed Sumo.
The period of YOROI KUMIUCHI NO JIDAI (1150's/1156-1526/1600)
(KamakuraPeriod1200's, MuromachiPeriod1330-1460's, CivilWarsPeriod1467-1600)
This period includes the families of Fujiwara, Taira, Minamoto, Heike, Genji, Hojyo and Ashikaga and the Japanese medieval period or middle ages (1100's-1500's or 1392-1582). Attempted Mongol invasions occurred in 1274 and 1281, the first repulsed and the second destroyed by a typhoon, thereafter called the Kamikaze or Divine Wind. In 1543 the Portuguese arrive. In 1592, Japan invades Korea. During this period there was little social stability and constant fighting among different families and numerous warlords. This enabled the Samurai, a class of professional warriors, to become dominant and influential. The study of Bushido, or the philosophy of life, became increasingly central to the Samurai code. Citizens, being prohibited from carrying weapons, also studied the unarmed martial arts out of the necessity of self-defense in this socially unstable time.
Frequent battles provided plentiful opportunities for the enhancement of the martial arts, and necessitated the combination of armed with unarmed skills (roikumiuchi). Armor improved greatly during this period, requiring increased skill and better technique to successfully strike the fewer weak points, leading to improved fighting techniques and new theories. In addition to fighting with weapons, the Samurai learned unarmed techniques for fighting enemies at close quarters in case they were disarmed during battle, or for those times off the battlefield when a Samurai might of necessity or choice be weaponless. Several different styles developed and hand-to-hand combat spread as an important part of military training.
Near the end of this time period (1532? later?) Takeuchi may or may not have created the first theory of jujitsu from the unarmed subdivisions of yoroikumiuchi (military skills, which included unarmed fighting), calling his art Takeuchi-Koshinomawari. This style is said to have specialized in immobilizing the aggressor. Nevertheless, whether or not this particular story is true, numerous unarmed styles similar to jujitsu became popular particularly among the Samurai, but also among the citizenry.
The period of JUJUTSU-NO-JIDAI (1598-1881)
(EdoPeriod1615-1867, early part of MeijiRestoration1868-1926)
This period includes the end of the Ashikaga family rule. The Three Unifiers end the civil wars. Oda Nobunaga began the unifying conquests with new firearms, but was assassinated. Toyotomi Hideyoshi completed the conquests, but died. Tokugawa Ieyasu became Shogun and ruled a unified the country. Thus the Tokugawa Shogunate(1604-1867) is pretty much synonymous with the Edo Period. In the 1630's, Tokugawa drove out all foreigners and closed the country to all outside influences. During this time, peace and stability returned. The study of classic literature began to play a large role in society. In 1853 Commodore Perry arrived and forced a trade agreement The daimyos felt the Shogun was giving in too much; so, in 1867, they threw him out and restored the Emperor as supreme ruler, beginning the Meiji Restoration. Western influences were welcomed and the country began to modernize.
Near the beginning of this period, the best documented and most probable origin of jujitsu occured. This involved Ch'en Yuan-pin from China, called Chin Gempin in Japanese. He was born in 1587 in Hangchow, Chekiang province, China, where he received a traditional education, showing a deep interest in philosophy and art. In 1621 he had accompanied a provincial officer on an official visit to Japan. He returned to Japan again in 1638 to escape the invading Manchus and other troubles in China. He secured a position with the lord of Owari at a wage of 60 koku of rice annually, in recognition of his artistic and scholastic skills. He wrote a treatise on Lao-tzu (Roshi Tzuko or Lao-tzu T'ung K'ao), a book of poems with a Buddhist priest named Gensai (Gen Gen Shawa Shu) and was recognized as a great potter, having a type of ware named after him (Gen-pin-yaki). He died in 1671 at the age of 85, and was buried at Kenchu Monastery at Nagoya.
According to many sources (Bugei Shoden, Honcho Seji Danki, Bujutsu Ryusoroku, Roi Shintoryo Hisho, Kitoryu Kempohi, Kitoryu Toka Mondo, Owan Meisho Zue, Zoin Kinsei Kijindenas well as others), during his friendship with Gensai and while residing at Kokusei Monastery in Azabu in Edo (the old name for Tokyo), Chin Gempin met three ronin (lordless Samurai) named Fukuno Hichiroemon, Isogai Jirozaemon and Miura Yojiemon. Chin Gempin told them that in China, there is an art of seizing a man, which he had seen practiced and that it was practiced in such and such a fashion, however he had not learned all the principles. On hearing this, they made investigations and afterward became skillful and founded the Kitoryu school of jujitsu. Many Japanese jujitsuka, out of pride, will deny that Ch'en Yuan-pin introduced jujitsu into Japan. Many will point out "reliable records" of the existence of jujitsu masters such as Hitotsubashi-Joken, or Sekigushi-Jushin, who they say taught before 1627 and "authentic descriptions of jujitsu" found in documents such as Yukisenjo-Monogatari, Kuyamigusa, and the old jujitsu school manuscripts (Densho), which supposedly predate 1627. Even so, these may be among those unquestioned and cherished school histories that were distorted and contradictory. The weight of historical evidence seems to support the Chin Gempin story.
What was unique to this art of jujitsu was that one did not use brute strength to overpower an opponent, but rather skill, finesse and flexibility. Economy of energy, balance, and grace were the outstanding hallmarks of the good jujutsu practitioner. Unlike the Western hand-to-hand fighter, the jujutsu fighter was expected to be soft and pliable, winning by appearing to yield. It was said that the fundamental principle of jujitsu was "not going against the strength of one's opponent, but rather to beat them by using their strength." Draeger and Smith in Asian Fighting Arts(page 137) note: "'Ju' is a chinese character meaning 'pliable', 'submissive', 'harmonious', 'adaptable', or 'yielding'. The common translation of 'ju' as 'gentle' is usually misinterpreted by the westerner. To him it suggests the complete lack of functionally applied strength. This was never the case with combat 'jujutsu'. where frequently great strength was needed to insure the defeat of an enemy. 'Jujutsu' techniques are not all gentle, though sometimes they are made with such swiftness and efficiency that they appear to be so. They seek to blend with the enemy's direction of strength, which is then controlled. This 'gentleness' is thus more correctly spoken of as 'flexibility', meaning that mind and body adapt to a situation and bring it to advantage for the operator. Furthermore, the principle of 'ju' is not as all-pervading as exponents of systems who have taken it at its face value would have all believe. "The willow does not break under the load of snow," reads an old Oriental maxim. From this, some systems extend this limited philosophy to cover the absolute range of mechanical actions for their systems. While some snow may not "break the willow," a correctly applied force will. An enemy who attacks with such forces cannot be turned aside by 'ju'."
During the Edo period, though peace and stability had returned, the people remembered the adage "live in peace but remember war." About 1650, in Wakayama Prefecture, Jushin Sekiguchi developed the principles of break falls (ukemi). Free fighting (randori) was also introduced in the 1600's. Thus, the martial arts grew, both as an important part of military training and as self defense for citizens, but the nature of the art gradually changed. Under the harsh Tokugawa martial codes, combats between Samurai became rarer and heavy warfare far less frequent. On the other hand, unarmed combat became more common.
As the study of classical literature increased, it carried over into the training halls (dojo). The dojos became places not only to refine the physical skills needed to be a good martial artist, but also to study mental knowledge and spiritual wisdom. Even though each school had a different physical routine, they all followed the ethical code of the Samurai - Bushido. A Samurai maxim states: "A man who has attained mastery of an art reveals it in his every action."
By the end of the Edo period, the ancient martial arts of Japan (Bujutsu) created for the warrior class began to lose importance as the martial ways (Budo) created for the commoner gained ascendancy. The rise of the common citizen at the end of the period required that jujitsu techniques be adapted to the needs of everyday life. Budo was not simply a collection of fighting techniques but also a spiritual discipline, a way of life. There was a shift from warfare techniques to everyday life principles, with the spiritual side of the arts being more emphasized. Schools now passed their tradition to students in the form of techniques, philosophy and codes of ethics. Students were expected to be fully versed on hand-to-hand combat, but also to embody the philosophy of the schools' (ryus') founders.
By the end of the Edo Period, there were over 160 schools of jujitsu, many good teachers, and over 300 (700?) different theories of jujitsu, according to Kenshiro Abbe. Schools included the takenouchi-ryu, jikishin-ryu, mirua-ryu, sekiguchi-ryu, Kito-ryu (est.1795)(?) and Kyushin-ryu, which specialized in free-fighting (randori); and the Yoshin-ryu and Tenjin Shinyo-ryu, known for joint bending techniques (kansetsu waza), striking techniques (atemi waza), and prearranged forms (kata).
The Meiji Restoration ended the feudal system and the dominance of the Samurai and outlawed the carrying of swords. Many Samurai rebelled and, of those, many committed suicide (sepuku) when they were defeated in 1877. With the influence of Western culture and desire for modernization, jujitsu fell into a decline. Jujitsu masters struggled to make a living. Although they wanted to pass on their skills, there was waning interest in the next generation.
The period of JUDO NO JIDAI (1882-1963)
(Meiji Restoration1867-1926, Emporer Hirohito's reign(1926-1989), Emperor Akihito's reign(1989 - )
During this period, Japan modernized the public school system and their army and navy. Railroads and electricity were introduced. In 1889, a new constitution was adopted. Japan was involved in wars with China in 1894-5 and with Russia in 1904-5. Korea became a Japanese colony in 1910. Japan joined with the Allies against Germany during World War 1(1914-18). In 1920, she joined the League of Nations. In 1931 she invaded China. On Dec 7, 1941 Japan attacked Pearl Harbor, bringing the United States into World War II. In 1945, the US dropped atomic bombs on Hiroshima and Nagasaki. On September 2, 1945 Japan officially surrendered. The Allies occupied the country and she lost her Manchurian, Korean & Pacific conquests. The Japanese Army and Navy was abolished. On May 3, 1947, a new democratic constitution was adapted from the Meiji Constitution. In 1952 the occupying Allies left. Gradually Japan recovered. In 1956 Japan joined the United Nations.
This period saw the establishment of Judo by Jigoro Kano. Jigoro Kano was born on October 28,1860, in the city of Kobe (or the town of Himeji, Mikage or Kikage, near Kobe, sources differ), in Hyogo prefecture, in western Japan. In 1870(or'71), when he was about 10, his mother died. He moved with his father, who became an officer of the Meiji government, to Tokyo. He excelled in schoolwork and, at age 15 (1875?), he entered the foreign language school. Then, in 1877, he enrolled in Tokyo Imperial (Teikoku) University.
Although he had a superlative academic record, he was small and weak compared to his peers, and often got sick. He wanted to become healthier and stronger in order to avoid being dominated by those who were bigger and more physically powerful. For that reason, at about the same time that he entered the university, he began to study jujitsu (at age 17 or 18, sources differ).
At the university he studied political science, economics, moral education, and aesthetics. He had exceptional foreign language ability and often wrote in English rather than Japanese. He also developed his strong belief in the value of education, to first learn from others and then to teach others. In 1881, he graduated with degrees in literature and philosophy. In May 1882 (age 21), he accepted a teaching position at the Peers School (Gakushin).
In jujitsu, he first studied under Teinosuke Yagi. Then he studied under Masatomo Iso and Hachinosuke (or Yanosuke, sources differ) Fukuda of the Tenjin Shinyo Ryu. Here he learned forms (kata) and freefighting (randori) including striking (atemi waza) and grappling (katame waza) techniques. This was a soft martial art that stressed harmony as opposed to combat. While increasing in both scholarly and martial arts knowledge, Jigoro Kano considered the multitude of jujitsu schools in existence and wrote this opinion in 1880 : "The world is changing and Ju Jutsu has to change too. I don't think it's practical to limit ourselves to one particular style. I no longer see any point in keeping the techniques of each Ju Jutsu school a secret. It would be better to experiment with a whole range of techniques and select the ones you want to use, changing them if necessary. I'd like to take the best techniques from the Yoshin style and the best techniques from a lot of other styles and combine them all to create the ultimate form of Ju Jutsu. Last year after we performed for President Grant, Master Fukuda spoke of bringing Ju Jutsu to the rest of the world. To do that, we can't rely on just one particular style - we need a combination of the best techniques from all the major schools of Ju Jutsu. That's what I'd like to teach to the rest of the world." (from Ohlenkamp, Neil, http://judoinfo.com/jhist2.htm)
So, after he graduated from the University, to further expand his knowledge, he studied under Tsunetoshi Ihikubo of the Kito Ryu, an even softer style that stressed moderate workouts with attention given to freedom of action and the abstract symbolism connected with physical technique, where he learned not only striking and grappling, but also joint manipulations and throwing (nage waza) techniques. He also mentioned a third jujitsu theory, Yoshin Ryu, in the quote above, and another source states that he studied the teaching scrolls of various styles such as sekiguchi-ryu and seigo-ryu to further his knowledge and understanding of the arts.
Professor Kano craved for knowledge that was lacking in the teachings he was receiving. He sought to understand the superior control that his teachers had mastered. He was also bothered by two shortcomings. 1. Students were often injured in practice. He felt there must be a way to learn and practice martial arts with little danger of injury, and to defend yourself without injury to the opponent. 2. Strength and athletic ability seemed to be decisive - although knowledge was important, it took strength and athletic ability to make the tricks work, because little principle was understood at that time. He felt there must be a way for a weak person to overcome a strong opponent. Further, 3. he wanted to incorporate education in knowledge and morality into the physical training.
Addressing the issue of injury, Professor Kano selected the best and most effective techniques from each jujitsu style, excluding all that were dangerous or potentially harmful. He then changed the training methods so that most of the moves could be done with full force to create a decisive victory without injury. Dangerous techniques involving striking and kicking were set aside to be practiced only in forms (kata).
On the issue of athletic ability, Professor Kano set his mind to discovering the principles that could neutralize size and strength. There were scientific principles such as leverage, balance, efficiency, momentum and control that were erratically applied in many jujitsu techniques, which he sought to understand fully and use consistently. He realized that a normal person, by practicing a few principles over and over, could defeat a stronger and more athletic person who practiced a large number of techniques or mixture of arts. During certain periods of movement everyone, regardless of strength or ability, becomes helpless in various ways and that a very weak person, by constant practice in a very limited area, can learn to take advantage of such weak moments and easily defeat strength and ability. Even though one might study many variations, when it comes down to reality and the pressure of competition or self defense is upon us, we always use our favorite technique (tokui waza).
As for his third concern, Professor Kano was an exceptional and brilliant educator at a range of levels in school and university. He considered a full education to have three components - improving one's mental capacity and knowledge, fostering one's moral awareness and ethical behavior, and training one's body to have physical fitness and health. While still recognizing the importance of training for contests, he wanted to go beyond the "winning-losing" or contest philosophy of jujitsu. He felt that the ultimate purpose of training and practice should be different from that of jujitsu, although techniques were adapted from the original techniques of jujitsu. He wanted to train the student's spirit in combination with concrete physical training, to teach the way of life (do) through his martial art, not just a collection of techniques (jutsu). To complete the transition from martial art (jutsu) to way of life (do), Kano added a strict code of ethics and a humanitarian philosophy to his newly created system.
Professor Kano decided to call his more comprehensive art Kodokan Judo. The full name is more properly Nippon-Den Kodokan Judo, according to Kenshiro Abbe. Nippon, of course, refers to Japan. "Ko" means teaching, lecture or study, "do" means principle or way, and "kan" means training hall or place. He explained his choice of this name in one of his early lectures given to his students in 1898 :
"While studying jujitsu, not only did I find it is interesting, but also realized that it was most effective for the training of both body and mind. It therefore occurred to me to disseminate it far and wide. But it was necessary to improve the old jujitsu to a certain degree in order to popularize it, because the old style was not developed or devised for physical education or moral and intellectual training . The latter, in fact, were nothing but the incidental blessings or benefits of the former, which was exclusively devised for winning. On the other hand, knowing that every one of the jujitsu schools had its merits and demerits, I came to believe that it would be necessary to reconstruct jujitsu even as an exercise for martial purposes. So by taking together all the good points I had learned of the various schools and adding thereto my own devices and inventions, I founded a new system for physical culture and mental training as well as for winning contests. I called this 'Kodokan Judo'.
Why did I call this Judo instead of Jujitsu? Because what I teach is not simply 'jutsu' or 'jitsu', 'art' or 'practice'. Of course I teach 'jutsu', but it is upon 'do', 'way' or 'principle', that I wish to lay special stress. Nowadays it is common for people to say judo for jujitsu. But before I began to teach my judo, the term had been adopted only by one school, the 'Jikishin Ryu'. It was very rarely used among other schools. I purposely chose this rarely used term in order to distinguish my school from the common run of jujitsu schools. The reason why I did not adopt a totally new name is as follow (sic). The Kodokan judo I teach has , as compared with the old jujitsu, wider aims and differs in technique, so that I might well have given it a new name. But after all, it is generally based on what I had learned from former teachers, so I did not like to give it an entirely new name.
There are two other reasons why I avoided the term jujitsu. One is that there were jujitsu schools which often indulged in violent and dangerous techniques in throwing or twisting arms and legs. Seeing these things many people had come to believe that jujitsu was harmful. Again, in an exercise hall where supervision was inadequate, the senior pupils would wantonly throw down the juniors or pick quarrels, so that jujitsu was despised as something that made rowdies of young men. I wished to show that what I taught was not a dangerous thing, and would not needlessly injure any person. That it was not the jujitsu as it was taught by some people, and, that it was 'judo', an entirely different thing.
The second reason was that when I began to teach, 'jujitsu' had fallen into disrepute. Some jujitsu masters made their living by organizing troupes composed of their followers, and putting on exhibition matches to which admission fees were charged. Others went so far as to stage bouts between professional Sumo wrestlers and jujitsu men. Such degrading practices of prostituting a martial art were repugnant to me so I avoided the term jujitsu and adopted judo in its stead. Then, to distinguish (sic) it from the 'Jikishin Ryu' which also employed the term Judo, I called my school the 'Kodokan Judo', though the title is rather long." (from Gordon, Allen, http://judoinfo.com/jhist3.htm)
In 1882, Jigaro Kano founded the Kodokan Judo Institute in Tokyo, borrowing a small 12 tatami (12 jo) 12ft by 18ft (24 sq yd) room at the Eishoji Buddhist Temple in Tokyo. He started with only 9 students. The three main objectives of the school were : 1. Physical Education - train the body, 2. Contests - learn how to beat the opponent, and 3. Ethics, or Moral Training - foster a superior personality and engage in proper behaviors. To reach these goals, Kano used four teaching methods in his dojo: 1. randori (free practice of all Judo techniques), 2. kata (pre-arranged forms, considered the more technical rituals of the art), 3. ko (his systematic lecturing), and 4. mondo (periods of question and answer). At the Kodokan, then, there was not only the practice of actual, physical techniques, but also lectures on topics such as physiology, psychology and moral philosophy, all of which were encompassed in Kodokan Judo. Kodokan instructors and students were expected from the beginning to be outstanding examples of good character and honest conduct. Any hand-to-hand combat outside of the dojo, public demonstrations for profit, or any behavior that might bring shame to the school could lead to suspension or expulsion from the Kodokan.
Even after establishing the Kodokan, Professor Kano continued to study and refine the techniques, searching for basic principles. The further growth of Judo techniques and principles showed Professor Kano's superb abilities as an educator and continuous learner. Here he describes his development of the concept of breaking balance (kuzushi) :
Mr. Iikubo was over fifty years old at the time, but he was still strong, and I used to work with him often. Although I practiced my technique industriously, I could never vie with him. I think it was about 1885 that I found, while practicing randori (free exercise) with him, that the techniques I tried were extremely effective. Usually it had been he who threw me. Now, instead of being thrown, I was throwing him with increasing regularity. I could do this despite the fact that he was of the Kito-ryu school and was especially adept at throwing techniques.
This apparently surprised him, and he was upset over it for quite a while. What I had done was quite unusual. But it was the result of my study of how to break the posture of the opponent...
I told Mr Iikubo about this, explaining that the throw should be applied after one has broken the opponent's posture. Then he said to me: 'This is right. I am afraid I have nothing more to teach you. From now on, you should continue your study with younger men. I will no longer practice with you.' And he has refrained from practicing with me since. Soon afterward, I was initiated in the mystery of the Kito-ryo jujitsu and received all his books and manuscripts of the school. (extract from Watanabe and Avakian, "The Secrets of Judo" (1960, p35-36)) (from Gordon, Allen, http://judoinfo.com/jhist3.htm) In this next excerpt, he explains the concept of the most efficient use of energy :
. . . "In my youth I studied jujutsu under many eminent masters. Their vast knowledge, the fruit of years of diligent research and rich experience, was of great value to me. At that time, each man presented his art as a collection of techniques. None perceived the guiding principle behind jujutsu. When I encountered differences in the teaching of techniques, I often found myself at a loss to know which was correct. This led me to look for an underlying principle in jujutsu, one that applied when one hit an opponent as well as when one threw him. After a thorough study of the subject, I discerned an all-pervasive principle: to make the most efficient use of mental and physical energy. With this principle in mind, I again reviewed all the methods of attack and defense I had learned, retaining only those that were in accordance with the principle. Those not in accord with it I rejected, and in their place I substituted techniques in which the principle was correctly applied. The resulting body of technique, which I named judo to distinguish it from its predecessor, is what is taught at the Kodokan.
To understand what is meant by gentleness or giving way, let us say a man is standing before me whose strength is ten, and that my own strength is but seven. If he pushes me as hard as he can, I am sure to be pushed back or knocked down, even if I resist with all my might. This is opposing strength with strength. But if instead of opposing him I give way to the extent he has pushed, withdrawing my body and maintaining my balance, my opponent will lose his balance. Weakened by his awkward position, he will be unable to use all his strength. It will have fallen to three. Because I retain my balance, my strength remains at seven. Now I am stronger than my opponent and can defeat him by using only half my strength, keeping the other half available for some other purpose. Even if you are stronger than your opponent, it is better first to give way. By doing so you conserve energy while exhausting your opponent.
This is but one example of how you can defeat an opponent by giving way. It was because so many techniques made use of this principle that the art was named jujutsu. Let us look at a few other examples of the feats that can be accomplished with jujutsu.
Suppose a man is standing before me. Like a log on end, he can be pushed off balance -- frontward or backward -- with a single finger. If at the moment he leans forward, I apply my arm to his back and quickly slip my hip in front of his, my hip becomes a fulcrum. To throw the man to the ground, even if he greatly outweighs me, all I need do is twist my hip slightly or pull on his arm or sleeve.
Let us say I attempt to break a man's balance to the front, but that he steps forward with one foot. I can still throw him easily by merely pressing the ball of my foot just below the Achilles' tendon of his advancing leg a split second before he places his full weight on that foot. This is a good example of the efficient use of energy. With only slight effort, I can defeat an opponent of considerable strength." (from Kano, Jigoro, http://judoinfo.com/jhist5.htm)
Thus Professor Kano's search for the unifying principles underlying the techniques he had learned led him to what was to become the first guiding principle of Judo -- maximum efficiency in mental and physical energy (Seiryoku Zenyo). In professor Kano's words (as translated in Keiko Fukuda, Born for the Mat (1973, pp. 9): "The aim of judo is to utilize physical and mental strength most effectively." He expanded jujitsu's physical principle of gentleness (yawari no ri) to include mental and spiritual aspects. "Seiryoku" refers to mental as well as physical forces and "zenyo" means to put to good use. Together "seiryoku zenyo" means to use one's own mental and physical forces to accomplish worthwhile goals most efficiently. Seiryoku Zenyo was to be applied not only to Judo's physical exercises, but to any undertaking or circumstance in life. Remembering that Seiryoku Zenyo includes the concept of gentleness or giving way as expressed in "ju", an interesting translation of "ju" that points up its application to life situations beyond the physical is "gracefulness is more important then obstinancy." "Thus the principle of Judo, from the very beginning, is not one of aggression, but of flowing with things." (Carl B. Becker, The Martial Arts Reader) Further, for performing any task (physical or otherwise), there will be a precise opportunity (or timing) when one's effort can most effectively be applied. Judo training teaches one to master the alertness necessary to detect such an opportunity and seize that instance to exert oneself to use one's own force most effectively. By learning and mastering this principle from experience, we can always maintain composure, make decisions clearly, and foster self-esteem throughout all aspects of our lives in this complex society.
The discussions between Professor Kano and his students led him to the second guiding principle of Judo -- the principle of mutual benefit and prosperity (Jita Kyuei). In Professor Kano's words, (as translated in Keiko Fukuda, Born for the Mat (1973, pp. 9)): "Its training is to understand the true meaning of life through the mental and physical training of attack and defense. You must develop yourself as a person and become a useful citizen to society." Kano believed that the diligent practice of Judo would lead to the realization that one could not progress at the expense of others, that in mutual prosperity lay the key to any real progress in human life. As part of this change in outlook, he replaced the term "enemy" with the term "opponent" when speaking of the opposing player. His ultimate concern was not only for the well-being of the whole individual who was striving for "self-perfection as a human being" but also for the benefit of the larger community. Judo was to be a holistic art, used not only to improve physical health but also mental, emotional and spiritual health, to perfect the individual with the goal that he could be of value to society. Thus, through the practice of Judo, one could complete one's development through the training of body and mind, and become a person that contributes to society and the world.
In these techniques and principles, Kano had something so spectacular that he regarded its diffusion, through the practice of Judo, as his greatest mission in life. Kodokan representatives traveled throughout Japan giving demonstrations and lecturing on the principles of this new method called Judo. As a result, the Kodokan expanded from the 12 mats in the Eishoji Temple to 20 mats in Shihan's house in Kojimachi by Sept. 1883. Spring and autumn Red and White Contests began to be held in 1884. (Today the Red and White tournament is the longest running competitive sporting event in the world.)
While gaining in popularity, Judo had strong opposition from the jujitsu schools, which, with the stabilization of the social conditions of the country, were increasing in popularity. The new Kodokan Judo was gaining a lot of attention. Everyone admired its tenets, slogans and high idealism. However, its practical merits in combat were looked upon with doubt, suspicion and even contempt by old jujitsu men. The most fervent challenger was the then outstanding master Hikosuke Totsuka, who commanded a very large following. Naturally there developed a keen rivalry between the Totsuka School and the Kodokan.
The Tokyo Metropolitan Police Board took an active interest in the revival of Jujitsu, as well as Kenjutsu, Japanese fencing, and other martial exercises. They were searching for a martial art to teach their cadets during police training. In 1886, under the auspices of the Chief of Metropolitan Police, a grand competition was arranged between both schools. The winning art would be approved for use in not only police departments but also military academies and public schools. In that tournament, to which each school sent 15 picked men, the Kodokan won all the bouts except two, which ended in draws. That victory established in dramatic fashion the supremacy of Kodokan Judo over all other jujitsu schools, not only in principles but also in techniques, giving it undisputed leadership in the field. Judo became a government approved sport. By the spring of 1887, Kodokan growth required a move to a 40 mat dojo in Mr. Shinagawa's house in Kojimachi. The technical formulation or categorization of Kodokan Judo was completed about 1887.
Professor Kano said, because Japan has always learned about various things from the rest of the world, Japan should teach the rest of the world something. He recognized Japan's obligations and commitments as a part of the global society and saw Judo as something that Japan could give back to the rest of the world. He tried to foster the same philosophy among others. In Japan, he invited university professors and ambassadors from abroad whenever he had the chance, and worked hard to introduce Judo through lectures or actual demonstrations.
In 1889, Professor Kano went to Europe and the U. S. to introduce Judo outside Japan. During this trip a famous episode occurred on the ship. When a foreigner made fun of Professor Kano, he threw the man down, but put his hand under the man's head to prevent him from getting hurt. This illustrated Judo's combination of practical fighting techniques with thoughtfulness for the opponent. In 1892 Takashima Shidachi lectured the Japan Society in London on the history and development of Judo.
As Judo began to spread around the world, it continued to develop and the Kodokan continued to grow. The dojo grew to 60 mats in April 1890 in Hongo-ku, Masaga-cho then to 107 mats in Feb. 1893?/1894 in Koishikawa-cho and Shimotomisaka-cho. Winter training (Kangeiko) was introduced in 1894. In 1895, Kano completed the classification of Judo throws into the Gokyo No Waza. Summer training (Shochugeiko) began in 1896. The Kodokan expanded to 207 mats in November of 1897 in Koishikawa, Shimotomisaka-cho and to 314 mats in January 1898 in Otsuka Sakashita-cho. The technical aspects of Judo came into full maturity in 1900(1911?) with the founding of the Kodokan Black Belt (Dan Grade) Holders Association (Kodokan Yudanshakai). On July 24, 1905, eighteen masters representing the leading Japanese jujitsu schools (ryus) gathered at the Butokukai Institute in Kyoto to join Kano's system, to agree upon the forms of Kodokan Judo and to continue the development of the technical forms of the sport. The ancient jujitsu techniques of each particular school were to be preserved in pre-arranged forms (kata) for posterity. Kano's Judo had triumphed over jujitsu in Japan, replacing the Edo period aggressive martial arts with the more sophisticated way of life he had envisioned. The final touches were added in 1909 when the Kodokan became an official Japanese foundation. By 1910 Judo was recognized as a sport that could be safely engaged in and in 1911 it was adopted as a part of Japan's educational system. In the same year, the Kodokan Judo Instructors' Training Department, Kodokan Black Belt Association(or was it in 1900?) and Japan Athletic Association were formed. The Kodokan grew to 514 mats in December 1919 at 1-chome Kasuga-cho, Bunkyo-ku. In 1920, Kodokan Judo underwent an evaluation by its members and the Gokyo No Waza was revised to include only 40 throws. Eight throws from the previous classification were discarded. In 1921 the Judo Medical Research Society was born. The art's spiritual phase was gradually built up until its intellectual and moral philosophy came into full being by 1922 with the foundation of the Kodokan Cultural Judo Society, and a social movement was launched under the slogans, Maximum Efficiency (Seiryoku-Zen'yo), and Mutual Welfare and Benefit (Jita-Kyoei, also translated as You and I, shining together). The first All Japan Judo Championship was held in 1930 with no weight, age or rank restrictions and continued until disrupted by World War Two in 1941. By 1934, there were 510 mats at the Kodokan.
During this time of Judo's growth to maturity in Japan, it was also spreading thoughout the world. Professor Kano traveled abroad eight times to teach Judo and several times to attend the Olympics and its committee meetings. Often in the face of extreme hardship, several of Kano's students devoted their lives to develop Judo in foreign countries.
President Theodore Roosevelt expressed an interest in Judo. As a sign if goodwill, Professor Kano sent Yoshiaki Yamashita, one of his high ranking students, to the United States in 1902 or 1904 to train President Roosevelt personally. A room was set aside at the White House for Judo purposes. Yoshiaki Yamashita also taught this Japanese sport to West Point cadets. In 1907, Gunji Koizumi also arrived in the United States to teach Judo. Although Judo associations developed, attempts to organize Judo on a national basis were not yet successful.
In 1909, Japan received an invitation for participation on the Directing Committee of the International Olympic Committee from the father of modern day Olympics, Baron de Pierre Coubertin, and Jigoro Kano became the first Japanese member of the International Olympic Committee. In 1911 the Japan Amateur Athletic Association was founded, and Professor Kano became the first President. Beginning with the 5th Olympiad in Stockholm, Sweden, in 1912, in which Japan participated, Kano attended every Olympic Game and International Olympic Committee meeting and became a leading figure in international sport, working tirelessly to spread Judo around the world.
After a hiatus during WWI (1914-18), several Japanese experts immigrated to other continents, spreading Judo teachings. Sensei Gunji Koizumi, 7th Dan, went to Great Britain in 1918, founding the London Budokwai. Mikinosuke Kawaishi, 7th Dan, one of the world's foremost experts on Judo kata, went to France in 1922.
In the United States during the early 1930's, Judo was taught at several colleges in California. In 1932, Kano lectured on Judo at the University of Southern California. In this same year four US Judo associations were formed and later became recognized by the Kodokan as representatives of American Judo.
Since attending the Olympic Games of Amsterdam in1928, Jigoro Kano desired to get Judo into the Olympic Games. In 1936 in Berlin, during the 35th session of the International Olympic Committee, (or 1938 in Cairo) the 12th Olympic Games were scheduled for 1940 in Tokyo, where Judo of course would be officially added, but the war against China in 1937(1931?) forced Japan to withdraw from the organization of these Games and Judo was included only as a demonstration.
Sadly, on 4 May 1938, at the age of 77, Professor Jigoro Kano died of pneumonia aboard the S. S. Hikawa Ma on his way home from Cairo, Egypt through Canada and the US. In his lifetime, Professor Kano attained a doctorate degree in Judo, which is equivalent to 12th Dan, awarded to the originator of Judo only. Professor Jigoro Kano is often called the "Father of Japanese Sports" due to his continuous work to ensure the development of athletics in Japan.
Of course, World War II (1939-45) interrupted such developments for a time. After the war, the occupation forces banned all practice of the martial arts in schools and public institutions. However, private instruction was tolerated and the police were excepted from the ban. The Kodokan was able to rebuild without interference from the authorities. Professor Kano had taken a stand against militarism in pre-war Japan and the Kodokan rules were rewritten to eliminate any mention of Judo's martial origin, making Judo acceptable to the authorities. In 1949, the occupation authorities allowed the Yudanshakai to be reconstituted. As a result, the Japanese Judo Federation was formed with Risei Kano, the only son of Jigoro Kano, presiding at the Kodokan headquarters. Today(?) Jigoro Kano's grandson presides over the JJF.
It wasn't until after WWII that American Judo really began developing. Many American servicemen studied the art while in Japan and then taught it when they arrived back in the states. As a result the Armed Forces Judo Association (AFJA) was established.
In 1949, American Ruth Gardener became the first foreign female student to study at the Kodokan. Her objective in visiting Japan was to study for second degree black belt ranking. One of the first Japanese women to travel overseas to teach Judo was Keiko Fukuda, now 9th dan. She traveled to Australia and the Philippines, and settled in the United States to live.
In the early 1950's, General Curtis Lamay required Judo be taught to US Air Force personnel in the Strategic Air Command.
In 1951 the International Judo Federation was formed and became the governing body for Judo internationally. Japan became a member in 1952, with Mr. Risei Kano becoming President.
Also in 1952, Sensei Sumiyuki Kotani, 8th Dan, trained the first team of American Air Force Judokas at the Kodokan. That team became the seed of what is now the United States Judo Association.
In 1953, Judo was officially recognized as an AAU sport, and national tournaments have been held ever since. The Judo Black Belt Federation became one of the major governing bodies for Judo in the US until 1954 when the United States Judo Association broke off from it. Other governing bodies in the US the are US Judo Incorporated and US Judo Federation
In 1956 the 1st World Judo Championships were held in Tokyo, Japan with 31 contestants from 21 countries participating.
In 1958 the 2nd World Judo Championships were again held in Tokyo. The Kodokan had further grown to 986 mats by March 1958 at 2-chome, Kasuga-cho, Bunko-ku.
In 1961 the 3rd World Judo Championships were held in Paris, France with 57 contestants from 25 countries participating. For the first time, a non-Japanese judoka, Anton Geesink, won -- a sign that Judo had taken root outside Japan
The 4th World Judo Championships had weight divisions for the first time and began being held every 2 years.
"JUDO OF THE WORLD"
In 1964, 1972, and 1998 Japan hosted the Olympic Games. In 1965 she reopened friendly relations with South Korea and in 1972 with China. In 1972, the US returned Okinawa but kept bases there. The 1980's saw trade disputes with other countries. In the 1990's earthquakes, political scandals, subway terrorists, an economic recession and the continued US military presence all cause difficulties.
The decision to make judo an official Olympic event occurred in the 1960 IOC meeting in Rome. Therefore in the 18th Olympic Games in Tokyo in 1964, men's Judo finally became an official event, the first Asian martial art to become an official medal sport. There were 74 contestants from 27 countries participating. Of the 4 weight divisions, the Japanese took the gold in 3 but a silver in the 4th, in which Mr Anton Geesink defeated Akio Kaminage.
By 1964 the Kodokan had become a 500mat, 100'x100' exercise hall. In 1984, for its 100th year anniversary, a new International Judo Center was completed.
The 1st All Japan Women's Championships were held in 1978. The 1st Women's World Championships were in New York in 1980. Beginning in 1987, the World Judo Championships included both men and women. Women's judo was a demonstration sport in the 1988 Seoul Olympics. In the 1992 25th Olympics in Barcelona, Spain, Judo competition for women became official.
In 1995 the World Judo Championships for men and women saw 625 contestants from 100 countries.
As Judo spread throughout the Western world it slowly gained the form of a sport. Its eventual popularity in World and Regional Games and inclusion in the 1964 Olympic Games led more and more to an emphasis on the physical and competitive aspects of the art, sometimes at the expense of its intellectual, moral and spiritual underpinnings.
One major change in Judo was the introduction of weight categories. In the early days, weight differences were not considered important. Everyone fought everyone else, with the result that, if two players were equally matched in skill, the bigger man usually won. There was much opposition to the introduction of weight categories. Some masters feared that it meant the end of Judo as a skillful art. Initially there were three categories, and later this was made into five. Inclusion of the sport in the Olympic Games in 1964 helped to hasten this important reform.
For more than sixty years the structure of Kodokan Judo had not changed, but In 1982 (on the 100th anniversary of the founding of the Kodokan) the Kodokan Judo throwing techniques, ( Gokyo no Waza) were revised and expanded by reintroducing the 8 techniques that were discarded in 1920 and by adding 17 new techniques. Finally, in 1997, the Kodokan added two additional throws.
Kano made considerable changes in ancient jujitsu to suit the needs of his time and his vision; the acceptance of change is inherent in Judo. Everything about this martial art encourages us to make changes as required. In today's globalization of people and economy, Judo will undergo tremendous change. Its adaptability lends itself to the changing needs of society and the individual.
Today Judo is enjoyed by millions of pupils, men and women, young and old, disregarding race and nationality. 184 countries and regions are members of the International Judo Federation. Judo is particularly popular in Europe, where more people in France study Judo than in Japan. Japan continues to promote Judo and sends instructors to places where it is not so well known, such as Africa and Oceania, and donates 2nd hand uniforms. Judo will doubtless continue to grow as a worldwide sport and art, teaching the Way of Life, encouraging mental, spiritual, and physical health for individuals and, with their consequent contributions to society, benefiting all of society.
BIBLIOGRAPHY
http://www.budokanjudo.org/index.cfm?page=6
http://www.jinjapan.org/kidsweb/virtual/judo/history.html
http://www.judobrasil.com.br/creat.htm
http://www.judobrasil.com.br/origin.htm
http://www.kodokan.org/e_basic/history.html
http://www.shinjudojo.com/ju_hist.html
http://www.reddragonjujitsu.com/judohistory.htm
Abbe, Kenshiro, http://www.cao.pt/surya/jc_15_1e.htm
Cavalcanti, Keo, http://judoinfo.com/jhist.htm
Gordon, Allen, http://judoinfo.com/jhist3.htm
Hu, W. C. C., http://www.blackbeltmag.com/archives/blackbelt/1962/sep62/history of judo/historyofjudo.html
International Judo Federation, http://www.ijf.org/rule/rule_manual_08.php?Code=5
Judah, Jonathan http://www3.sympatico.ca/jonathan.judah/JudoHist.html
Kano, Jigoro, http://judoinfo.com/jhist5.htm
Munday, Stan, http://members.optusnet.com.au/~stanmunday/id22.htm
Ohlenkamp, Neil, http://judoinfo.com/jhist2.htm
Rassmussen, Phil, http://judoinfo.com/jhist4.htm
Shibazaki, Matsutaro, http://judoinfo.com/jhist1.htm
Recognized through the National Governing Body and other organzations;
