Geschichte des Judosports

Ein echter Samurai…

trennte sich niemals von seiner Waffe, denn er erachtete es als unter seiner Würde, mit bloßen Händen zu kämpfen. Doch konnten ihm die Kenntnisse des Kampfes mit bloßen Händen auf dem Kampffeld sehr nützlich sein, wenn er entwaffnet wurde.

Daher entwickelten sich in Japan sehr früh verschiedenste Kampfstile. Die Kampftechnik war noch recht einfach und umfasste einen kleinen Komplex von Griffen und Würfen, die später in die verschiedenen Jujutsu Schulen aufgenommen wurden.Selbstverständlich war die Anwendung von Faustschlägen und Fußtritten nicht untersagt, doch in der Regel konnte man durch die Rüstung eher der eigenen Hand oder dem eigenen Fuß Schaden zufügen, als dem Gegner. Die Erfinder des Nahkampfes nutzten wirksam alle Besonderheiten in der Bewaffnung des Samurai aus. So konnte man z.B. den Metallring zur Befestigung des Köchers an der Rückseite der Rüstung als bequemen Handgriff bei der Ausführung eines Wurfes nutzen.

Die Geschichte des Judo beginnt nicht zufällig in einer Epoche großer politischer und ökonomischer Veränderungen in Japan. Im Jahre 1868 brach nach dreihundertjähriger Regierung das Tokugawa-Shogunat zusammen. Es fielen die undurchdringlichen Mauern der Gesetze, die das Land gegenüber allen Kontakten mit Ausländern abschirmten. Aus den Industrienationen wurde Japan nun durch einen Strom wissenschaftlich-technischen Wissens überschwemmt, der schnell aufgenommen und in der Praxis angewandt wurde. Es zerfiel das alte, feudale Souveränitätssystem und mit ihm auch die Samurai-Clans. Im Zusammenhang mit der Schaffung einer regulären Armee wurden die den Fürsten unterstehenden Samurai-Abteilungen aufgelöst. Doch viele Samurai wollten ihren Beruf nicht ändern. Deshalb wuchsen Jujutsu Schulen wie Pilze aus der Erde und die verschiedenen Richtungen und Schulen traten in eine unbarmherzige Konkurrenz miteinander. Neben den echten Meistern traten dabei auch Scharlatane und Dilettanten auf, die das Jujutsu in Verruf brachten.

Kano Jigoro,

der Vater des modernen Judo, wurde im Jahre 1860 in dem kleinen, am Meer gelegenen Städtchen Mikage, unweit von Kyoto, geboren. Er zeigte schon frühzeitig eine Neigung zu Humanwissenschaften, war arbeitsam und beharrlich. Nach der Meiji-Revolution übersiedelte seine Familie im Jahre 1871 nach Tokyo. Kano, der eine Mittelschule absolviert hatte, begann an Kaiserlichen Universität in Tokyo zu studieren. In seiner Studienzeit begann er erstmalig ernsthaft über die Möglichkeit nachzudenken, die Harmonie von Körper und Geist zu erreichen. Der endgültige Entschluss, sich dem Jujutsu zu widmen, reifte bei dem jungen Mann erst im Alter von 18 Jahren, in einem Alter also, das für die Aufnahme des Trainings schon recht hoch ist. Trotzdem verstand es Kano, der keineswegs über ideale körperliche Voraussetzungen verfügte, in kurzer Zeit die schwierigen Techniken der Schläge, Tritte, Griffe und Würfe zu erlernen.

Die Grundlage der Meisterschaft eignete sich Kano bei einem zwar nicht schlechten, aber doch recht mittelmäßigen Lehrer namens Yagi Teinosuke an. Später setzte er seine Studien bei so anerkannten Autoritäten wie Fukuda Hachinosuke und Iso Masatomo aus der Schule Tenshin shinyoryu, sowie auch bei Ikubo Tsunetoshi aus der Schule Kitoryu fort. Kano erkannte in den Techniken ein allumfassendes Prinzip: „Bestmöglicher Einsatz von Körper und Geist“.

Im Jahre 1882 eröffnete der junge Kano am Eisho-Schrein in Tokyo eine eigene Schule – das Kodokan und unterrichtete seinen eigenen Stil, den er Judo nannte. Die wesentliche Neuerung an seinem Stil war die bedingungslose Unterordnung der Techniken unter das allumfassende Prinzip. Techniken, die dem nicht entsprachen klammerte er aus. Insgesamt ließ Kano etwa 14 verschiedene Stilrichtungen in sein Judo einfließen. Die Tiefe des philosophischen Denkens ihres Gründers und die Größe des gestellten Zieles – einen harmonisch entwickelten Menschen und ein würdiges Verhalten seiner Schüler zu erzielen-, all dies rief die Sympathie der einfachen Menschen hervor. Doch mit zunehmender Durchsetzung der nationalistischen Ideologie pochten die alten Jujutsu-Schulen mit doppelter Kraft auf ihre Rechte. Ihre Führer beschuldigten das Kodokan öffentlich, es würden ihr die praktischen Fertigkeiten fehlen. Sie nannten Kano einen Bücherwurm, der sein Brot bei den echten Meistern der Kampfkünste stehlen würde.

Besonders aufgebracht über das Judo war die Schule Ryoi shintoryu (dies läßt sich etwa übersetzen als „Die durch guten Willen suggerierte wahre Kunst des Kampfes“). Der Leiter dieser Schule, Totsuka Hikosuke, zog mehr als einmal in der Presse über das Kodokan her und provozierte Zusammenstöße seiner Anhänger mit den Schülern Kanos. Er war krampfhaft bemüht, seine Konkurrenten mit allen Mitteln zu diskreditieren. Eine Lösung des Konfliktes bahnte sich im Jahre 1886 an, als der Leiter der Kaiserlichen Polizeiverwaltung die Durchführung eines Entscheidungskampfes zwischen den beiden Schulen anordnete. Eine Niederlage des Kodokan hätte mit Sicherheit zum Verbot des Judo geführt, da die Staatsgewalt entschlossen war, in das Erziehungssystem des Kempo im Lande Ordnung zu bringen und als Norm eine einzige, besonders effektive Schule auszuwählen. In beiden Mannschaften standen jeweils 15 der besten Meister der beiden Schulen. In 30 Zweikämpfen errangen die Zöglinge Kanos den Sieg, zwei endeten unentschieden. Der glänzende Sieg des Judo gegenüber dem alten Jujutsu, indem es die untrennbare Einheit von Theorie und Praxis bewies. Bald schon wurde Judo bei der Polizei und in der Armee eingeführt. Einige Jahre später wurde es in das Programm der Mittel- und Oberschulen aufgenommen.

Der technische Komplex des Kodokan war im Jahre 1887 fertig ausgearbeitet und ist in den letzten Jahrzehnten unverändert geblieben. Doch über die Theorie des Judo und insbesondere über die moralisch-ethischen Probleme beim Studium der Kampfkünste hat Kano seine Arbeiten noch viele Jahre lang fortgesetzt. Insbesondere formulierte Kano ein weiteres Prinzip, dass sich aus dem ersten ableitete: Das Prinzip vom gegenseitigen Helfen. Hier ging es um die effiziente Arbeit in der Gruppe.

Kano führte eigentlich nichts Neues ein. Einerseits verallgemeinerte, erprobte und begründete er von Grund auf Errungenschaften seiner Vorgänger, andererseits enthielt das von Kano formulierte Prinzip des „bestmöglichen Einsatzes von Körper und Geist“, verglichen mit dem technischen Arsenal der Jujutsu-Meister, viel Neues. Das Prinzip der maximal wirksamen Anwendung von Körper und Geist“, schreibt Kano, „ist ein grundlegendes Prinzip, das die gesamte Technik des Judo durchdringt. Doch es enthält nichts Besonderes. Dieses Prinzip lässt sich auch zur Verbesserung der Ernährung, der Kleidung, der Wohnung, der gesellschaftlichen Beziehungen und der Methoden der Geschäftsführung anwenden, es ist somit eine Schule des Lebens. Dieses allumfassende Prinzip bezeichne ich als Judo. Somit ist Judo im weitesten Sinne des Wortes die Wissenschaft und Methodik vom Training des Körpers und der Seele, sowie auch der Regulation aller Lebensprozesse.“

Vielleicht wird hier die Frage, ob Judo überhaupt eine Sportart ist, bei manchem Leser nur ein nachsichtiges Lächeln hervorrufen. Doch in Wirklichkeit war das Judo niemals für den Einsatz in der Sporthalle, für die Zurschaustellung von Erfolgen bestimmt. Judo und andere Kampfstile haben sich als moderne, weltweit betriebene Sportarten trotz der hervorragenden Erfolge einzelner Sportler und Mannschaften sehr weit von den ursprünglichen theoretischen Vorstellungen entfernt. Die äußeren Attribute des Systems wurden heraus gelöst und haben das System selbst, seinen inneren Gehalt, fast völlig verdrängt. Kano war jedoch der Meinung, dass Judo als Lebensweg seinen Sinn nur dadurch erhält, dass es als psychische und intellektuelle Vervollkommnung des Menschen in allen Situationen interpretiert wird. In der Ausführung der formalen Übungen (Kata) und in den Zweikämpfen auf der Tatami (Randori) sollen der Wille gehärtet und der Verstand gestärkt werden. Es werden so die Eigenschaften anerzogen, die im realen Leben wichtig sind.


Der Beitrag des Judo zur Erziehung
von Prof. Jigoro Kano

Diese Rede wurde von Prof. Jigoro Kano am 10 August 1932 an der University of Southern California in Los Angeles gehalten, anlässlich der 11. Olympiade bei der über 200 Judoschüler überwiegend aus der Region um Los Angeles mit Jigoro Kano eine Judo Demonstration vorführten. Das erste mal, das Judo an den olympischen Spielen gezeigt wurde.

„The object of this lecture is to explain to you in a general way what Judo is. In our feudal times, there were many military exercises such as fencing, archery, the use of spears, etc. Among them there was one called Jujutsu which was a composite exercise, consisting principally of the ways of fighting without weapons; using, however, occasionally daggers, swords and other weapons.

The kinds of attack were chiefly throwing, hitting, choking, holding the opponent down and bending or twisting the opponent’s arms or legs in such a way as to cause pain or fracture. The use of swords and daggers was also taught. We had also multitudinous ways of defending ourselves against such attacks. Such exercise, in its primitive form, existed even in our mythological age. But systematic instruction, as an art, dates only from about three hundred fifty years ago.

In my younger days I studied this art with three eminent masters of the time. The great benefit I derived from the study of it led me to make up my mind to go on with the subject more seriously, and in 1882 I started a school of my own and called it Kodokan. Kodokan literally means a school for studying the way, the meaning of the way being the concept of life itself. I named the subject I teach Judo instead of Jujutsu. In the first place I will explain to you the meaning of these words. Ju means gentle or to give way, Jutsu, an art or practice, and Do, way or principle, so that Jujutsu means an art or practice of gentleness or of giving way in order to ultimately gain the victory; while Judo means the way or principle of the same.

Besides the acquisition of useful knowledge, we must endeavor to improve our intellectual powers, such as memory, attention, observation, judgement, reasoning, imagination, etc. But this we should not do in a haphazard manner, but in accordance with psychological laws, so that the relation of those powers one with the other shall be well harmonized. It is only by faithfully following the principle of maximum efficiency – that is Judo – that we can achieve the object of rationally increasing our knowledge and intellectual power.

Can this principle be applied to other fields of human activity? Yes, the same principle can be applied to the improvement of the human body, making it strong, healthy and useful, and so constitutes physical education. It can also be applied to the improvement of intellectual and moral power, and in this way constitutes mental and moral education. It can at the same time be applied to the improvement of diet, clothing, housing, social intercourse, and methods of business, thus constituting the study and training in living. I gave this all-pervading principle the name of „Judo“. So Judo, in its fuller sense, is a study and method in training of mind and body as in the regulation of life and affairs.

Judo, therefore, in one of its phases, can be studied and practiced with attack and defense for its main object. Before I started Kodokan, this attack and defense phase of Judo only was studied and practiced in Japan under the name of Jiu-jitsu, sometimes called „Tai-Jitsu“, meaning the art of managing the body or „Yawara“, the „gentle management.“ But I came to think that the study of this all-pervading principle is more important that the mere practice of Jiu-jitsu, because the real understanding of the principle not only enables one to apply it to all phases of life, but is also of great service in the study of the art of Jiu-jitsu itself.

It is not only through the process I took that one can come to grasp this principle. One can arrive at the same conclusion by philosophical interpretation of the daily transaction of business, or through abstract philosophical reasoning. But when I started to teach Judo I thought it advisable to follow the same course as I took in the study of the subject, because by so doing I could make the body of my pupil healthy, strong and useful. At the same time, I could assist him gradually to grasp this all-important principle. For this reason I began the instruction of Judo with training in randori and kata.

Randori, meaning „free exercise“, is practiced under conditions of actual contest. It includes throwing, choking, holding the opponent down, and bending or twisting his arms or legs. The two combatants may use whatever methods they like provided they do not hurt each other and obey the rules of Judo concerning etiquette, which are essential to its proper working.

Kata, which literally means „form“, is a formal system of prearranged exercises, including hitting, cutting, kicking, thrusting, etc., according to rules under which each combatant knows beforehand exactly what his opponent is going to do. The remaining hitting, kicking, cutting and thrusting techniques are taught in Kata and not in Randori, because if they were used in Randori cases of injury might frequently occur, while when taught in Kata no such injury is likely to happen because all the attacks and defenses are prearranged. Randori may be practiced in various ways. If the object be simply training in the method of attack and defense, the attention should be especially directed to the training in the most efficient ways of throwing, bending or twisting, without special reference to developing the body or to mental and moral culture. Randori can also be studied with physical education as its main objective. From what I have already said, anything to be ideal must be performed on „the principle of maximum efficiency.“

We will see how the existing system of physical education can stand this test. Taking athletics as a whole, I cannot help thinking that they are not the ideal form of physical education, because every movement is not chosen for all around development of the body but for attaining some other definite object. And furthermore, as we generally require special equipment and sometimes quite a number of persons to participate in them, athletics are fitted as a training for select groups of persons and not as the means of improving the physical condition of a whole nation.

This holds true with boxing, wrestling, and different kinds of military exercises practiced all over the world. Then people may ask, „Are not gymnastics [calisthenics] an ideal form of national physical training?“ To this I answer that they are an ideal form of physical education from their being contrived for all-round development of the body, and not necessarily requiring special equipment and participants. But gymnastics are lacking in very important things essential to the physical education of a whole nation. The defects are:

  1. Different gymnastics movements have no meaning and naturally are devoid of interest.
  2. No secondary benefit is derived from their training.
  3. Attainment of „skill“ (using the word „skill“ in a special sense) cannot be sought for or acquired in gymnastics as in some other exercises.

From this brief survey of the whole field of physical education, I can say that no ideal form has yet been invented to fill the necessary conditions for such physical education.

This ideal form can only be devised from a study based on maximum efficiency. In order to fulfill all those conditions or requirements, a system of all-round development of the body, as a primary consideration must be devised as in the case of gymnastics. Next, the movements should have some meaning so that they may be engaged in with interest. Again, the activities should be such as require no large space, special dress or equipment. Furthermore, they must be such as could be done individually as well as in groups. Those are the conditions or requirements for a satisfactory system of physical education for a whole nation. Any system that can meet successfully those requirements may, for the first time, be regarded as a program of physical education based on the principle of maximum efficiency.

I have been studying this subject for a long time and have succeeded in devising two forms, which may be said to fulfill all those requirements. One form is what I named „representative form“. This is a way of representing ideas, emotions, and different motions of natural objects by the movements of limbs, body and neck. Dancing is one instance of such, but originally dancing was not devised with physical education for its object, and can therefore not be said to fulfill those requirements. But it is possible to devise special kinds of dancing made to suit persons of different sex and mental and physical conditions and made to express moral ideas and feelings, so that conjointly with the cultivation of the spiritual side of a nation it can also develop the body in a way suited to all.

This „representative form“ is, I believe, in one way or other practiced in America and Europe, and you can, I think, imagine what I mean, therefore I shall not deal with it any further here.

There is one other form, which I named „attack and defense form.“ In this, I have combined different methods of attack and defense, in such a way that the result will conduce to the harmonious development of the whole body. Ordinary methods of attack and defense taught in Jiu-jitsu cannot be said to .be ideal for the development of the body, therefore, I have especially combined them so that they fulfill the conditions necessary for the harmonious development of the body. This can be said to meet two purposes: (1) bodily development, and (2) training in the art of contest. As every nation is required to provide for national defense, so every individual must know how to defend himself. In this age of enlightenment, nobody would care to prepare either for national aggressions or for doing individual violence to others. But defense in the cause of justice and humanity must never be neglected by a nation or by an individual.

This method of physical education in attack and defense form, I shall show you by actual practice. This is divided into two kinds of exercises: one is individual exercise and the other is exercise with an opponent (as demonstrated).From what I have explained and shown by practice, you have no doubt understood what I mean by physical education based on the principle of maximum efficiency. Although I strongly advocate that the physical education of a whole nation should be conducted on that principle, at the same time I do not mean to lay little emphasis on athletics and various kinds of martial exercise. Although they cannot be deemed appropriate as a physical education of a whole nation, yet as a culture or a group or groups of persons, they have their special value and I by no means wish to discourage them, especially Randori in Judo.

One great value of Randori lies in the abundance of movements it affords for physical development. Another value is that every movement has some purpose and is executed with spirit, while in ordinary gymnastics exercises movements lack interest. The object of a systematic physical training in Judo is not only to develop the body but to enable a man or a woman to have a perfect control over mind and body and make him or her ready to meet any emergency whether that be a pure accident or an attack by others.

Although exercise in Judo is generally conducted between two persons, both in Kata and in Randori, and in a room specially prepared for the purpose, yet that is not always necessary. It can be practiced by a group or by a single person, on the playground, or in an ordinary room. People imagine that falling in Randori is attended with pain and sometimes with danger. But a brief explanation of the way one is taught to fall will enable them to understand that there is no such pain or danger.

To take still another instance, in Randori, we teach the learner, when he faces an opponent who is madly excited, to score a victory over him, not by directly resisting him with might and main, but by playing him till the very fury and power of the latter expends itself.

The usefulness of this attitude in everyday transactions with others is patent. As is well known, no amount of reasoning could avail us when a person who is so agitated as to seem to have lost his temper confronts us. All that we have to do in such a case is to wait until his passion wears itself out. All these teachings we learn from the practice of Randori. Their application to the conduct of daily affairs is a very interesting subject of study and is valuable as an intellectual training for young minds.

I will finish my talk about the intellectual phase of Judo by referring shortly to the rational means of increasing knowledge and intellectual power. If we closely observe society, we notice everywhere the way in which we foolishly expend our energy in the acquisition of knowledge. All our surroundings are always giving us opportunities? Are we always making the best choice of books, magazines and newspapers we read? Do we not often find out that the energy which might have been spent for acquiring useful knowledge is often used for amassing knowledge which is prejudicial not only to self but also to society?

I shall now proceed to speak of the intellectual phase of Judo. Mental training in Judo can be done by Kata as well as by competition between two persons, using all the resources at their command and obeying the prescribed rules of Judo, both parties must always be wide awake, and be endeavoring to find out weak points of the opponent, being ready to attack whenever opportunity allows. Such an attitude of mind in devising means of attack tends to make the pupil earnest, sincere, thoughtful, cautious and deliberate in all his dealings. At the same time one is trained for quick decision and prompt action, because in Randori unless one decides quickly and acts promptly he will always lose his opportunity either in attacking or in defending.

Again, in Randori each contestant cannot tell what his opponent is going to do, so each must be prepared to meet any sudden attack by the other. Habituated to this kind of mental attitude, he develops a high degree of mental composure, or „poise.“ Exercise of the power of attention and observation in the gymnasium or place of training, naturally develops such power, which is so useful in daily life.

For devising means of defeating an opponent, the exercise of the power of imagination, of reasoning and of judgment, is indispensable, and such power is naturally developed in Randori. Again as the study of Randori is the study of the relation, mental and physical, existing between two competing parties, hundreds of valuable lessons may be derived from this study, but I will content myself for the present by giving a few more examples. In Randori we teach the pupil always to act on the fundamental principle of Judo, no matter how physically inferior his opponent may seem to him and even if he can by sheer strength easily overcome the other. If he acts against this principle the opponent will never be convinced of his defeat, whatever brutal strength may have been used on him. It is hardly necessary to call your attention to the fact that the way to convince your opponent in an argument is not to push this or that advantage over him, be it from power, from knowledge or from wealth, but to persuade him in accordance with the inviolable rules of logic. This lesson that persuasion, not coercion, is efficacious, which is so valuable in actual life, we may learn from Randori.

Again we teach the learner, when he has recourse to any trick in overcoming his opponent, to employ only as much of his force as is absolutely required for the purpose in question, cautioning him against either an over or under exertion of force. There are not a few cases in which people fail in what they undertake simply because they go too far, not knowing where to stop, and vice versa.

To take still another instance, in Randori, we teach the learner, when he faces an opponent who is madly excited, to score a victory over him, not by directly resisting him with might and main, but by playing him till the very fury and power of the latter expends itself.

The usefulness of this attitude in everyday transactions with others is patent. As is well known, no amount of reasoning could avail us when a person who is agitated as to seem to have lost his temper confronts us. All that we have to do in such a case is to wait until his passions wears itself out. All these teachings we learn from the practice of Randori. Their application to the conduct of daily affairs is a very interesting subject of study and is valuable as an intellectual training for young minds.

Besides the acquisition of useful knowledge, we must endeavor to improve intellectual powers, such as memory, attention, observation, judgment, reasoning, imagination, etc. But this we should not do in a haphazard manner, but in accordance with psychological laws, so that the relation of those powers one with the other shall be well harmonized. It is only by faithfully following the principle of maximum efficiency, that is Judo, that we can achieve the object of rationally increasing our knowledge and intellectual power.

I shall now speak about the moral phase of Judo. It is not my intention to speak of the moral discipline given to students in the exercise room, such as the observance of the regular rules of etiquette, courage, perseverance, kindness, respect for others, impartiality, and fair play so much emphasized in athletic sports throughout the world. The training in Judo has a special moral import in Japan because Judo, together with other martial exercises, was practiced by our Samurai, who had a high code of honor, the spirit of which has been bequeathed to us through the teaching of the art. In this connection I wish to explain to you how the principle of maximum efficiency helps us in promoting moral conduct. A man is sometimes very excitable and prone to anger for trivial reasons.

But when one comes to consider that „to be excited“ is an unnecessary expenditure of energy, giving benefit to nobody but often doing harm to himself and others, it will be seen that the student of Judo must refrain from such conduct.

A man is sometimes despondent from disappointment, is gloomy, and has no courage to work. To such a man Judo comes with the advice to find out what is the best thing he can do under the existing circumstances. Paradoxical as it may seem, such a man is, to my mind, in the same position as one whom is at the zenith of success. In either case, there is only one course to follow, that is, what, after due consideration, he deems to be the best course of action at the time. Thus the teaching of Judo may be said to lean a man from the depths of disappointment and lethargy to a state of vigorous activity with a bright hope for the future.

The same reasoning applies to those persons who are discontented. Discontented persons are often in a sulky state of mind and blame other people for what is their own fault and without attending to their own business. The teaching of Judo will make persons understand that such conduct is against the principle of maximum efficiency, and make them realize that by the faithful observance of that principle they will become more cheerful. Thus the teaching of Judo is, in a variety of ways, serviceable to the promotion of moral conduct.

Finally, I wish to add a few words to the emotional phase of Judo. We are all aware of the pleasurable sensation given to the nerves and muscles through exercise, and we also feel pleasure at the attainment of skill, in the use of our muscles, and also through the sense of superiority over others in contest. But besides these pleasures there is that love of beauty and delight in it derivable from assuming graceful attitudes and performing graceful movements and also in seeing such in others. The training in these, together with the pleasure obtainable from watching movements symbolical of different ideas, constitutes what we call the emotional or the aesthetic phase of Judo. I believe you have already come to see what kind of thing Judo really is, in contra-distinction to the Jiu-jitsu of feudal times.

If I now state in a concise form what I have said, it might be summed up as follows: Judo is a study and training in mind and body as well as in the regulation of one’s life and affairs. From the thorough study of the different methods of attack and defense I became convinced that they all depend on the application of one all-pervading principle, namely: „Whatever be the object, it can best be attained by the highest or maximum efficient use of mind and body for that purpose“. Just as this principle applied to the methods of attack and defense constitutes Jiu-jitsu, so does this same principle, applied to physical, mental and moral culture, as well as to ways of living and carrying on of business, constitute the study of, and the training in, those things.

Once the real importance of this principle is understood, it may be applied to all phases of life and activity and enable one to lead the highest and the most rational life. The real understanding of this principle need not necessarily be arrived at through the training in the methods of attack and defense, but as I came to conceive of this idea through training in these methods, I made such training in contest and the training for the development of the body the regular means of arriving at the principle.

This principle of maximum efficiency, when applied to the keying up or perfecting of social life, just as when applied to the coordination of mind and body, in the science of attack and defense, demands, first of all, order and harmony among its members, and this can only be attained through mutual aid and concessions, leading to mutual welfare and benefit.

The final aim of Judo, therefore, is to inculcate in the mind of man a spirit of respect for the principle of maximum efficiency and of mutual welfare and benefit, leading him so to practice them that man individually and collectively can attain to the highest state, and, at the same time, develop the body and learn the art of attack and defense.

If we closely observe the actual state of society all over the world, notwithstanding the fact that morality in all its forms (religious, philosophical and traditional) is meant to improve man’s conduct in society and make the world ideal, the fact seems quite the contrary. We notice vices, quarrels, and discontent in every level of society, from the highest to the lowest. While we are taught hygiene and correct ways of living in school from childhood up to mature age, we still are prone to neglect the rules of good clean living and of hygienic and orderly lives.

The actual facts prove that our society is lacking in something which, if brought to light and universally acknowledged, can remodel the society and bring greater happiness and satisfaction to this world. This is the teaching of maximum efficiency and mutual welfare and benefit.

I do not mean to say that our time honored moral precepts and hygienics should be shelved. On the contrary, let those precepts and advice be respected ever as they used to be, but in addition to these; our principle of maximum efficiency and mutual welfare and benefit should ever be paramount. This I emphatically say, because in this age of criticism and new ideas, for any teaching to have effect, it must have behind it, some indubitable reason of fact. We do not hear the thinking man today say, „Because I believe in such and such a thing, therefore you must believe in it, or, I came to such and such a conclusion through my own reasoning; therefore you also must come to the same conclusion.“ Whatever one affirms must be based on facts or reasoning which no sane person can deny or doubt. Certainly none can deny the value of the principle „Whatever be the objective, it can best be attain by the highest or maximum effective use of mind and body for that purpose.“ Again, none can deny that it is only by aiming at mutual welfare and benefit that every member of society can keep from discord and quarreling, and live in peace and prosperity. Is it not because of the universal recognition of these facts that people have come to talk so much about efficiency and scientific management and that everywhere these are being advocated? In addition to this, the principle of give-and-take is more and more coming to be the determining factor in the lives of all human beings. Is it not because this principle of mutual welfare and benefit has been recognized that from the League of Nations and the Great Powers of the World we came to meet for the decrease of naval and military armaments? These movements are also automatic acknowledgment of the crying need of efficient and mutual welfare and benefit. The educational forces of every country in which Judo should have a prominent part must further them.

(Diese Rede wurde von Prof. Jigoro Kano am 10 August 1932 an der University of Southern California in Los Angeles gehalten, anlässlich der 11. Olympiade bei der über 200 Judoschüler überwiegend aus der Region um Los Angeles mit Jigoro Kano eine Judo Demonstration vorführten. Das erste mal, das Judo an den olympischen Spielen gezeigt wurde.)

„The object of this lecture is to explain to you in a general way what Judo is. In our feudal times, there were many military exercises such as fencing, archery, the use of spears, etc. Among them there was one called Jujutsu which was a composite exercise, consisting principally of the ways of fighting without weapons; using, however, occasionally daggers, swords and other weapons.

The kinds of attack were chiefly throwing, hitting, choking, holding the opponent down and bending or twisting the opponent’s arms or legs in such a way as to cause pain or fracture. The use of swords and daggers was also taught. We had also multitudinous ways of defending ourselves against such attacks. Such exercise, in its primitive form, existed even in our mythological age. But systematic instruction, as an art, dates only from about three hundred fifty years ago.

In my younger days I studied this art with three eminent masters of the time. The great benefit I derived from the study of it led me to make up my mind to go on with the subject more seriously, and in 1882 I started a school of my own and called it Kodokan. Kodokan literally means a school for studying the way, the meaning of the way being the concept of life itself. I named the subject I teach Judo instead of Jujutsu. In the first place I will explain to you the meaning of these words. Ju means gentle or to give way, Jutsu, an art or practice, and Do, way or principle, so that Jujutsu means an art or practice of gentleness or of giving way in order to ultimately gain the victory; while Judo means the way or principle of the same.

Besides the acquisition of useful knowledge, we must endeavor to improve our intellectual powers, such as memory, attention, observation, judgement, reasoning, imagination, etc. But this we should not do in a haphazard manner, but in accordance with psychological laws, so that the relation of those powers one with the other shall be well harmonized. It is only by faithfully following the principle of maximum efficiency – that is Judo – that we can achieve the object of rationally increasing our knowledge and intellectual power.

Can this principle be applied to other fields of human activity? Yes, the same principle can be applied to the improvement of the human body, making it strong, healthy and useful, and so constitutes physical education. It can also be applied to the improvement of intellectual and moral power, and in this way constitutes mental and moral education. It can at the same time be applied to the improvement of diet, clothing, housing, social intercourse, and methods of business, thus constituting the study and training in living. I gave this all-pervading principle the name of „Judo“. So Judo, in its fuller sense, is a study and method in training of mind and body as in the regulation of life and affairs.

Judo, therefore, in one of its phases, can be studied and practiced with attack and defense for its main object. Before I started Kodokan, this attack and defense phase of Judo only was studied and practiced in Japan under the name of Jiu-jitsu, sometimes called „Tai-Jitsu“, meaning the art of managing the body or „Yawara“, the „gentle management.“ But I came to think that the study of this all-pervading principle is more important that the mere practice of Jiu-jitsu, because the real understanding of the principle not only enables one to apply it to all phases of life, but is also of great service in the study of the art of Jiu-jitsu itself.

It is not only through the process I took that one can come to grasp this principle. One can arrive at the same conclusion by philosophical interpretation of the daily transaction of business, or through abstract philosophical reasoning. But when I started to teach Judo I thought it advisable to follow the same course as I took in the study of the subject, because by so doing I could make the body of my pupil healthy, strong and useful. At the same time, I could assist him gradually to grasp this all-important principle. For this reason I began the instruction of Judo with training in randori and kata.

Randori, meaning „free exercise“, is practiced under conditions of actual contest. It includes throwing, choking, holding the opponent down, and bending or twisting his arms or legs. The two combatants may use whatever methods they like provided they do not hurt each other and obey the rules of Judo concerning etiquette, which are essential to its proper working.

Kata, which literally means „form“, is a formal system of prearranged exercises, including hitting, cutting, kicking, thrusting, etc., according to rules under which each combatant knows beforehand exactly what his opponent is going to do. The remaining hitting, kicking, cutting and thrusting techniques are taught in Kata and not in Randori, because if they were used in Randori cases of injury might frequently occur, while when taught in Kata no such injury is likely to happen because all the attacks and defenses are prearranged. Randori may be practiced in various ways. If the object be simply training in the method of attack and defense, the attention should be especially directed to the training in the most efficient ways of throwing, bending or twisting, without special reference to developing the body or to mental and moral culture. Randori can also be studied with physical education as its main objective. From what I have already said, anything to be ideal must be performed on „the principle of maximum efficiency.“

We will see how the existing system of physical education can stand this test. Taking athletics as a whole, I cannot help thinking that they are not the ideal form of physical education, because every movement is not chosen for all around development of the body but for attaining some other definite object. And furthermore, as we generally require special equipment and sometimes quite a number of persons to participate in them, athletics are fitted as a training for select groups of persons and not as the means of improving the physical condition of a whole nation.

This holds true with boxing, wrestling, and different kinds of military exercises practiced all over the world. Then people may ask, „Are not gymnastics [calisthenics] an ideal form of national physical training?“ To this I answer that they are an ideal form of physical education from their being contrived for all-round development of the body, and not necessarily requiring special equipment and participants. But gymnastics are lacking in very important things essential to the physical education of a whole nation. The defects are:

  1. Different gymnastics movements have no meaning and naturally are devoid of interest.
  2. No secondary benefit is derived from their training.
  3. Attainment of „skill“ (using the word „skill“ in a special sense) cannot be sought for or acquired in gymnastics as in some other exercises.

From this brief survey of the whole field of physical education, I can say that no ideal form has yet been invented to fill the necessary conditions for such physical education.

This ideal form can only be devised from a study based on maximum efficiency. In order to fulfill all those conditions or requirements, a system of all-round development of the body, as a primary consideration must be devised as in the case of gymnastics. Next, the movements should have some meaning so that they may be engaged in with interest. Again, the activities should be such as require no large space, special dress or equipment. Furthermore, they must be such as could be done individually as well as in groups. Those are the conditions or requirements for a satisfactory system of physical education for a whole nation. Any system that can meet successfully those requirements may, for the first time, be regarded as a program of physical education based on the principle of maximum efficiency.

I have been studying this subject for a long time and have succeeded in devising two forms, which may be said to fulfill all those requirements. One form is what I named „representative form“. This is a way of representing ideas, emotions, and different motions of natural objects by the movements of limbs, body and neck. Dancing is one instance of such, but originally dancing was not devised with physical education for its object, and can therefore not be said to fulfill those requirements. But it is possible to devise special kinds of dancing made to suit persons of different sex and mental and physical conditions and made to express moral ideas and feelings, so that conjointly with the cultivation of the spiritual side of a nation it can also develop the body in a way suited to all.

This „representative form“ is, I believe, in one way or other practiced in America and Europe, and you can, I think, imagine what I mean, therefore I shall not deal with it any further here.

There is one other form, which I named „attack and defense form.“ In this, I have combined different methods of attack and defense, in such a way that the result will conduce to the harmonious development of the whole body. Ordinary methods of attack and defense taught in Jiu-jitsu cannot be said to .be ideal for the development of the body, therefore, I have especially combined them so that they fulfill the conditions necessary for the harmonious development of the body. This can be said to meet two purposes: (1) bodily development, and (2) training in the art of contest. As every nation is required to provide for national defense, so every individual must know how to defend himself. In this age of enlightenment, nobody would care to prepare either for national aggressions or for doing individual violence to others. But defense in the cause of justice and humanity must never be neglected by a nation or by an individual.

This method of physical education in attack and defense form, I shall show you by actual practice. This is divided into two kinds of exercises: one is individual exercise and the other is exercise with an opponent (as demonstrated).From what I have explained and shown by practice, you have no doubt understood what I mean by physical education based on the principle of maximum efficiency. Although I strongly advocate that the physical education of a whole nation should be conducted on that principle, at the same time I do not mean to lay little emphasis on athletics and various kinds of martial exercise. Although they cannot be deemed appropriate as a physical education of a whole nation, yet as a culture or a group or groups of persons, they have their special value and I by no means wish to discourage them, especially Randori in Judo.

One great value of Randori lies in the abundance of movements it affords for physical development. Another value is that every movement has some purpose and is executed with spirit, while in ordinary gymnastics exercises movements lack interest. The object of a systematic physical training in Judo is not only to develop the body but to enable a man or a woman to have a perfect control over mind and body and make him or her ready to meet any emergency whether that be a pure accident or an attack by others.

Although exercise in Judo is generally conducted between two persons, both in Kata and in Randori, and in a room specially prepared for the purpose, yet that is not always necessary. It can be practiced by a group or by a single person, on the playground, or in an ordinary room. People imagine that falling in Randori is attended with pain and sometimes with danger. But a brief explanation of the way one is taught to fall will enable them to understand that there is no such pain or danger.

To take still another instance, in Randori, we teach the learner, when he faces an opponent who is madly excited, to score a victory over him, not by directly resisting him with might and main, but by playing him till the very fury and power of the latter expends itself.

The usefulness of this attitude in everyday transactions with others is patent. As is well known, no amount of reasoning could avail us when a person who is so agitated as to seem to have lost his temper confronts us. All that we have to do in such a case is to wait until his passion wears itself out. All these teachings we learn from the practice of Randori. Their application to the conduct of daily affairs is a very interesting subject of study and is valuable as an intellectual training for young minds.

I will finish my talk about the intellectual phase of Judo by referring shortly to the rational means of increasing knowledge and intellectual power. If we closely observe society, we notice everywhere the way in which we foolishly expend our energy in the acquisition of knowledge. All our surroundings are always giving us opportunities? Are we always making the best choice of books, magazines and newspapers we read? Do we not often find out that the energy which might have been spent for acquiring useful knowledge is often used for amassing knowledge which is prejudicial not only to self but also to society?

I shall now proceed to speak of the intellectual phase of Judo. Mental training in Judo can be done by Kata as well as by competition between two persons, using all the resources at their command and obeying the prescribed rules of Judo, both parties must always be wide awake, and be endeavoring to find out weak points of the opponent, being ready to attack whenever opportunity allows. Such an attitude of mind in devising means of attack tends to make the pupil earnest, sincere, thoughtful, cautious and deliberate in all his dealings. At the same time one is trained for quick decision and prompt action, because in Randori unless one decides quickly and acts promptly he will always lose his opportunity either in attacking or in defending.

Again, in Randori each contestant cannot tell what his opponent is going to do, so each must be prepared to meet any sudden attack by the other. Habituated to this kind of mental attitude, he develops a high degree of mental composure, or „poise.“ Exercise of the power of attention and observation in the gymnasium or place of training, naturally develops such power, which is so useful in daily life.

For devising means of defeating an opponent, the exercise of the power of imagination, of reasoning and of judgment, is indispensable, and such power is naturally developed in Randori. Again as the study of Randori is the study of the relation, mental and physical, existing between two competing parties, hundreds of valuable lessons may be derived from this study, but I will content myself for the present by giving a few more examples. In Randori we teach the pupil always to act on the fundamental principle of Judo, no matter how physically inferior his opponent may seem to him and even if he can by sheer strength easily overcome the other. If he acts against this principle the opponent will never be convinced of his defeat, whatever brutal strength may have been used on him. It is hardly necessary to call your attention to the fact that the way to convince your opponent in an argument is not to push this or that advantage over him, be it from power, from knowledge or from wealth, but to persuade him in accordance with the inviolable rules of logic. This lesson that persuasion, not coercion, is efficacious, which is so valuable in actual life, we may learn from Randori.

Again we teach the learner, when he has recourse to any trick in overcoming his opponent, to employ only as much of his force as is absolutely required for the purpose in question, cautioning him against either an over or under exertion of force. There are not a few cases in which people fail in what they undertake simply because they go too far, not knowing where to stop, and vice versa.

To take still another instance, in Randori, we teach the learner, when he faces an opponent who is madly excited, to score a victory over him, not by directly resisting him with might and main, but by playing him till the very fury and power of the latter expends itself.

The usefulness of this attitude in everyday transactions with others is patent. As is well known, no amount of reasoning could avail us when a person who is agitated as to seem to have lost his temper confronts us. All that we have to do in such a case is to wait until his passions wears itself out. All these teachings we learn from the practice of Randori. Their application to the conduct of daily affairs is a very interesting subject of study and is valuable as an intellectual training for young minds.

Besides the acquisition of useful knowledge, we must endeavor to improve intellectual powers, such as memory, attention, observation, judgment, reasoning, imagination, etc. But this we should not do in a haphazard manner, but in accordance with psychological laws, so that the relation of those powers one with the other shall be well harmonized. It is only by faithfully following the principle of maximum efficiency, that is Judo, that we can achieve the object of rationally increasing our knowledge and intellectual power.

I shall now speak about the moral phase of Judo. It is not my intention to speak of the moral discipline given to students in the exercise room, such as the observance of the regular rules of etiquette, courage, perseverance, kindness, respect for others, impartiality, and fair play so much emphasized in athletic sports throughout the world. The training in Judo has a special moral import in Japan because Judo, together with other martial exercises, was practiced by our Samurai, who had a high code of honor, the spirit of which has been bequeathed to us through the teaching of the art. In this connection I wish to explain to you how the principle of maximum efficiency helps us in promoting moral conduct. A man is sometimes very excitable and prone to anger for trivial reasons.

But when one comes to consider that „to be excited“ is an unnecessary expenditure of energy, giving benefit to nobody but often doing harm to himself and others, it will be seen that the student of Judo must refrain from such conduct.

A man is sometimes despondent from disappointment, is gloomy, and has no courage to work. To such a man Judo comes with the advice to find out what is the best thing he can do under the existing circumstances. Paradoxical as it may seem, such a man is, to my mind, in the same position as one whom is at the zenith of success. In either case, there is only one course to follow, that is, what, after due consideration, he deems to be the best course of action at the time. Thus the teaching of Judo may be said to lean a man from the depths of disappointment and lethargy to a state of vigorous activity with a bright hope for the future.

The same reasoning applies to those persons who are discontented. Discontented persons are often in a sulky state of mind and blame other people for what is their own fault and without attending to their own business. The teaching of Judo will make persons understand that such conduct is against the principle of maximum efficiency, and make them realize that by the faithful observance of that principle they will become more cheerful. Thus the teaching of Judo is, in a variety of ways, serviceable to the promotion of moral conduct.

Finally, I wish to add a few words to the emotional phase of Judo. We are all aware of the pleasurable sensation given to the nerves and muscles through exercise, and we also feel pleasure at the attainment of skill, in the use of our muscles, and also through the sense of superiority over others in contest. But besides these pleasures there is that love of beauty and delight in it derivable from assuming graceful attitudes and performing graceful movements and also in seeing such in others. The training in these, together with the pleasure obtainable from watching movements symbolical of different ideas, constitutes what we call the emotional or the aesthetic phase of Judo. I believe you have already come to see what kind of thing Judo really is, in contra-distinction to the Jiu-jitsu of feudal times.

If I now state in a concise form what I have said, it might be summed up as follows: Judo is a study and training in mind and body as well as in the regulation of one’s life and affairs. From the thorough study of the different methods of attack and defense I became convinced that they all depend on the application of one all-pervading principle, namely: „Whatever be the object, it can best be attained by the highest or maximum efficient use of mind and body for that purpose“. Just as this principle applied to the methods of attack and defense constitutes Jiu-jitsu, so does this same principle, applied to physical, mental and moral culture, as well as to ways of living and carrying on of business, constitute the study of, and the training in, those things.

Once the real importance of this principle is understood, it may be applied to all phases of life and activity and enable one to lead the highest and the most rational life. The real understanding of this principle need not necessarily be arrived at through the training in the methods of attack and defense, but as I came to conceive of this idea through training in these methods, I made such training in contest and the training for the development of the body the regular means of arriving at the principle.

This principle of maximum efficiency, when applied to the keying up or perfecting of social life, just as when applied to the coordination of mind and body, in the science of attack and defense, demands, first of all, order and harmony among its members, and this can only be attained through mutual aid and concessions, leading to mutual welfare and benefit.

The final aim of Judo, therefore, is to inculcate in the mind of man a spirit of respect for the principle of maximum efficiency and of mutual welfare and benefit, leading him so to practice them that man individually and collectively can attain to the highest state, and, at the same time, develop the body and learn the art of attack and defense.

If we closely observe the actual state of society all over the world, notwithstanding the fact that morality in all its forms (religious, philosophical and traditional) is meant to improve man’s conduct in society and make the world ideal, the fact seems quite the contrary. We notice vices, quarrels, and discontent in every level of society, from the highest to the lowest. While we are taught hygiene and correct ways of living in school from childhood up to mature age, we still are prone to neglect the rules of good clean living and of hygienic and orderly lives.

The actual facts prove that our society is lacking in something which, if brought to light and universally acknowledged, can remodel the society and bring greater happiness and satisfaction to this world. This is the teaching of maximum efficiency and mutual welfare and benefit.

I do not mean to say that our time honored moral precepts and hygienics should be shelved. On the contrary, let those precepts and advice be respected ever as they used to be, but in addition to these; our principle of maximum efficiency and mutual welfare and benefit should ever be paramount. This I emphatically say, because in this age of criticism and new ideas, for any teaching to have effect, it must have behind it, some indubitable reason of fact. We do not hear the thinking man today say, „Because I believe in such and such a thing, therefore you must believe in it, or, I came to such and such a conclusion through my own reasoning; therefore you also must come to the same conclusion.“ Whatever one affirms must be based on facts or reasoning which no sane person can deny or doubt. Certainly none can deny the value of the principle „Whatever be the objective, it can best be attain by the highest or maximum effective use of mind and body for that purpose.“ Again, none can deny that it is only by aiming at mutual welfare and benefit that every member of society can keep from discord and quarreling, and live in peace and prosperity. Is it not because of the universal recognition of these facts that people have come to talk so much about efficiency and scientific management and that everywhere these are being advocated? In addition to this, the principle of give-and-take is more and more coming to be the determining factor in the lives of all human beings. Is it not because this principle of mutual welfare and benefit has been recognized that from the League of Nations and the Great Powers of the World we came to meet for the decrease of naval and military armaments? These movements are also automatic acknowledgment of the crying need of efficient and mutual welfare and benefit. The educational forces of every country in which Judo should have a prominent part must further them.


Gedanken zum Thema Randori von Wolfgang Hofmann

Wolfgang Hofmann, Olympiazweiter 1964 in Tokio, hat bereits Anfang der 70er Jahre in seinem Buch Judo den Randoribegriff trefflichst beschrieben und dies sollte man sich einfach nochmal ins Gedächtnis rufen.

 „Methoden des Judo Studiums“

„Es gibt viele Wege, die alle zum gleichen Ziel führen. Der Phantasie des Lehrers sind keine Grenzen gesetzt, aber alle Trainingsformen gruppieren sich um drei Hauptmethoden: Kata (Üben einer oder mehrerer Techniken mit einem Partner, der sich verabredungsgemäß verhält), Randori (freies Üben, Übungskampf ohne den letzten Einsatz) und SHIAI (Wettkampf).

Das Studium der Kata, der Form, eines Wurfes oder einer Folge von Würfen ist für die Entwicklung einer ausgefeilten Technik genauso wichtig wie das Lernen grammatischer Regeln beim Studium einer Fremdsprache. Kata ist die Grammatik des Judo. Der Partner weiß genau, was mit ihm geschieht, wie er sich zu bewegen hat, damit die zu studierende Technik überhaupt angewandt werden kann, und wie er sich anders bewegen – sprich verteidigen – müßte, damit sie unmöglich wäre. Die KATA-Methode garantiert, daß trotz der Vielfalt der möglichen Variationen und der persönlichen Eigenheiten der Lehrer ein gewisser Standard in den Techniken überall erhalten bleibt und verbreitet wird.

Ganz anders das Randori: War in der Kata jeder Schritt, jeder Zug, jede Bewegung vorbestimmt, genormt, – so ist im Randori alles erlaubt – solange man die beiden Grundprinzipien des Judo beachtet. Täuschen, Überlisten, Kontern des Partners, ihn durch Bestimmen des Tempos konditionell ermatten, sind die Mittel des Randori, die diese Übungsform zur interessantesten im Judo überhaupt machen. Im Randori fühlt der intelligente Judoka sich wohl, denn hier kann und muß man den Kopf gebrauchen; bevor man den Partner austricksen kann, muss man ihn ausdenken. Die zentrale Stellung dieser Übungsform geht daraus hervor, daß das tägliche Training der japanischen Universitätsmannschaften nur aus einem zweistündigen Randori besteht. Randori ist kein Kampf auf Biegen und Brechen; man kämpft nicht verbissen um jeden Punkt, um jeden Fußbreit Boden. Geleitet von der Maxime, daß die Entwicklung des Partners genauso wichtig ist wie das eigene Fortkommen, wird man nicht in der Weise verteidigen, daß der Angriff des Partners durch die eigene, überlegene Kraft schon im Keime erstickt wird. Man soll zwar nicht für den Partner springen, aber doch in der Kampfesführung für ihn immer noch eine Möglichkeit offen lassen. Und wenn der Partner es verstanden hat, das Gleichgewicht zu brechen, eine Technik sauber anzusetzen, dann soll man auch diesen gelungenen Angriff mit einer korrekten Fallübung abschließen. Wer sich darüber, daß er vorbildlich geworfen wurde und selber in der Lage war, eine gute Fallübung auszuführen, genauso freuen kann wie über einen eigenen Wurf, der hat den Sinn des Randori erfaßt.

Um dieses Randori auf dem schmalen Grad zwischen alberner Spielerei und verkrampftem Ernst halten zu können, ist es notwendig, regelmäßig an einem wirklichen Kampf, Shiai, teilzunehmen. Im Shiai erst, egal ob er formal im Rahmen des Meisterschaftsbetriebs oder während des Trainings stattfindet, kann man wirklich testen, wie weit der eigene technische Stand ist, welche Praktiken unbedingt intensiver geübt werden müssen und wie es um die körperliche Verfassung bestellt ist. Anders als im Randori, wo Sieg und Niederlage überhaupt keine Rolle spielen, wird im Shiai durch einen Punkt, durch eine gelungene Technik, ein Sieger festgestellt – eine Gelegenheit, den einmaligen Einsatz aller Kräfte zu üben. Diese drei Übungsformen, Kata, Randori, und Shiai werden den Judoka sein ganzes Leben lang begleiten, mag er auch eine Zeitlang sein Hauptaugenmerk auf eine der drei Formen legen. Um aber das gesamte Gebiet des Judo ausschöpfen zu können, ist es erforderlich, immer wieder zu diesen drei Methoden des Studiums zurückzufinden.“


Auf was es ankommt…

In einem 1982 geführten Interview wurde Nakayama Masatoshi, 10 Dan im Shotokan Karate, einmal gefragt, was er Kampfsporttreibenden gerne mit auf den Weg geben würde. Er antwortete:

Ich würde ihnen mitteilen, dass sie über die Worte von Anton Geesink, dem holländischen Judo-Weltmeister nachdenken sollten.

Geesink besiegte alle bedeutenden japanischen Wettkampfathleten im Judo und erschütterte dadurch die absoluten Grundmauern der Kampfkünste in Japan. Es war einfach unvorstellbar, dass ein junger Europäer so geschickt sein könnte und so eindeutig die japanischen Meister in ihrer eigenen Kunst besiegen könnte. Aber genau das machte er.

Ich erinnere mich, dass die Anführer des Judo in Japan und sogar einiger anderer Kampfkünste sich in gewaltiger Aufruhr befanden und ausgeklügelte und detaillierte Pläne entwarfen, um Geesinks „Geheimnisse“ des Wettkampfs zu studieren. Am Ende arrangierten sie dann ein ausführliches Interview mit einem japanischen Journalisten und versuchten herauszufinden, welche Trainingsmethoden dieser Mann benutzt hatte, um die Japaner zu besiegen. Geesinks Antwort war die wichtigste Aussage, die ich während all meiner Jahre gehört habe, und ich werde sie niemals vergessen.

Dies waren seine Worte:

Die Japaner trainieren Judo nur noch zum Zwecke des Wettkampfs. Sie haben sich außerordentlich viel Mühe gegeben, erfolgreichen Wettkämpfer und großartige Champions heranzuzüchten. Ich andererseits habe noch nie in meinem Leben des Wettkampfes wegen trainiert. Das einzige, was ich immer getan habe, war Judo als eine Lebenseinstellung zu trainieren, genauso wie Dr. Kano es lehrte. Während die Japaner sich Wettkampfstrategien ausdachten, habe ich im Dojo Grundtechniken und Kata trainiert. Ich habe die Japaner besiegt, weil ich Judo besser kenne als die Japaner. Das Geheimnis ist, dass man Tag für Tag die Grundlagen trainieren muss. Dies wird einen unschlagbar machen.

Anton Geesink, 10 Dan Judo,
Weltmeister 1961, 1964, 1965,
Olympiasieger 1964 als erster Nicht-Japaner,
ehemaliger IJF Educational Director,
Mitglied im IOC

Leitfaden zum richtigen Verbeugen

REI

Ein Teil der Judoetikette, das REl, ist eine Tradition, welche den Respekt und die Disziplin widerspiegelt, die unseren einzigartigen Sport durchdringt. Deshalb sollte dieser Leitfaden respektvoll befolgt werden. Alle Verbeugungen im Stand sollen die Hände an den Oberschenkeln liegen und beim Verbeugen nach unten fahren. Berühren diese dann die Kniescheiben ist es tief genug.

1. Anfangs-REl – Eröffnungszeremonie

Wenn die Wettkämpfer sich zum Ende der Eröffnungszeremonie auf der Wettkampffläche aufstellen, stellen sich alle Kampfrichter nebeneinander vor den Wettkämpfern und Mannschaftsführern auf, so daß sie zu Joseki schauen. Auf das Kommando Reij verbeugen sich die Offiziellen, Kämpfer und Kampfrichter zu Joseki. Sofort danach machen die Kampfrichter eine halbe Drehung gegen den Uhrzeigersinn, so dass sie die Kämpfer anschauen. Auf das Kommando Rei verbeugen sich alle zueinander. Danach, entsprechend dem vorgesehenen Programm, verlassen die Kampfrichter, Mannschaftsführer und Wettkämpfer die Wettkampffläche und das Turnier kann beginnen.

2. Abschluß-REl – Schlußzeremonie

Wenn die Wettkämpfer sich zum Ende der Abschlußzeremonie auf der Wettkampffläche aufstellen, stellen sich die Kampfrichter nebeneinander vor den Wettkämpfern auf, so dass sie zu Joseki schauen.

Auf das Kommando Kiotsuke machen die Kampfrichter eine halbe Drehung gegen den Uhrzeigersinn. Auf das Kommando Rei verbeugen sich alle zueinander. Dann machen die Kampfrichter eine halbe Drehung gegen den Uhrzeigersinn und schauen zu Joseki. Auf das Kommando Rei verbeugen sie sich zu Joseki. Danach, entsprechend dem vorgesehenen Programm, verlassen die Kampfrichter und die Kämpfer die Wettkampffläche und beenden die Veranstaltung.

Kampfrichter und Außenrichter

3. Zu Beginn der Einzelkämpfe

Vor dem ersten Kampf jedes Wettkampfabschnittes geht das erste Kampfrichterteam hintereinander (der Kampfrichter zwischen den beiden Außenrichtern) in die Mittelachse vor der Wettkampffläche und schauen zu Joseki, dann betreten sie die Wettkampffläche. Wenn sie nebeneinander in der Mitte der Wettkampffläche stehen (am Rand) verbeugen sich der Kampfrichter und die Außenrichter zu Joseki. Während sie sich auf der Warnfläche befinden, verbeugen sich der Kampfrichter und die Außenrichter zueinander. Dazu macht der Kampfrichter einen Schritt zurück und die Außenrichter drehen sich zur Verbeugung zueinander. Sofort danach nehmen der Kampfrichter und die Außenrichter ihre Positionen ein. Der Außenrichter, der zuerst seinen Stuhl erreicht, bleibt vor seinem Stuhl stehen und wartet auf den anderen Außenrichter und sie setzen sich gemeinsam hin. Dasselbe Vorgehen sollte nach jeder Beratung erfolgen.

Vor dem ersten Kampf jedes Wettkampfabschnittes muß der Kampfrichter sicherstellen, dass die ersten beiden Kämpfer den Bestimmungen des Unterabschnittes 9 entsprechen. Das erste Kampfrichterteam sollte die Wettkampffläche verlassen, indem es sich entsprechend Abschnitt 6 verbeugt. Der Außenrichter, der die kürzere Entfernung zu gehen hat, sollte langsamer gehen und der andere Außenrichter sollte schneller gehen, so dass beide Außenrichter den Kampfrichter gleichzeitig zur Verbeugung treffen.

4. Die nächsten Kampfrichter und Außenrichter

Nach dem ersten Kampfrichterteam sollten alle weiteren Kampfrichter und Außenrichter die Verbeugung vornehmen, wie sie in Abschnitt 3 beschrieben sind. Jedes weitere Kampfrichterteam, mit Ausnahme des letzten Teams jedes Wettkampfabschnitts, soll die Wettkampffläche entsprechend der Zeremonie beschrieben in Punkt 6 verlassen.

5. Wechsel zwischen Kampfrichter und Außenrichter

Wenn nach einem Kampf, nachdem das Ergebnis verkündet wurde und die Kämpfer die Matte verlassen haben, der Kampfrichter seine Position mit einem Außenrichter wechselt, sollen sich beide Kampfrichter auf der roten Warnfläche entgegengehen. Wenn sie sich gegenüberstehen, sollten sie sich verbeugen, bevor sie ihre neue Position einnehmen. Wenn sie aneinander vorbeigehen, sollte der neue Kampfrichter auf der Innenseite, den kürzeren Weg nehmend, zur Hajime-Position gehen.

6. Das Kampfrichterteam verläßt die Wettkampffläche

Wenn nach einem Kampf, nachdem das Ergebnis verkündet wurde und die Kämpfer die Matte verlassen haben, der Kampfrichter und die Außenrichter die Wettkampffläche verlassen, sollen sie zum äußeren Rand der Wettkampffläche gehen. Von der Mittelachse aus, zu Joseki schauend, der Kampfrichter zwischen den Außenrichtern, sollten sie sich gemeinsam zu Joseki verbeugen und dann die Wettkampffläche verlassen.

7. Das Kampfrichterteam an Ende des Wettkampfes

Nach dem letzten Kampf eines Wettkampfabschnittes und nachdem das Ergebnis verkündet wurde, sollten der Kampfrichter und die Außenrichter zur roten Warnfläche gehen. Nebeneinander innerhalb der roten Warnfläche stehend, der Kampfrichter in der Mitte, sollten sie sich zu Joseki verbeugen. Während sie auf der Warnfläche stehen, macht der Kampfrichter einen Schritt zurück, die Außenrichter drehen sich zueinander und alle drei verbeugen sich zueinander. Der Kampfrichter und die Außenrichter gehen dann zur Mitte am Rand der Wettkampffläche, Gesicht zu Joseki, der Kampfrichter in der Mitte. Sie verbeugen sich zu Joseki und verlassen dann die Wettkampffläche.

Wettkämpfer

8. Betreten und Verlassen der Wettkampffläche durch die Kämpfer

Beim Betreten und Verlassen der Wettkampffläche sollten die Kämpfer sich zu Joseki verbeugen.

9. Ritsu-Rei zwischen den Wettkämpfern

Die Kämpfer sollten zur Mitte an den Rand der Kampffläche vorgehen und sich verbeugen. Dann sollten sie zu ihren Markierungen auf der Kampffläche vorgehen und sich nochmals verbeugen. Die ersten beiden Kämpfer an jedem Tag eines Turniers sollten, bevor ihr Kampf beginnt, folgendem entsprechen:
auf Anweisung des Kampfrichters drehen sich die hinter ihren entsprechenden Markierungen stehenden Kämpfer zu Joseki, auf das Kommando Rei müssen sie sich verbeugen. Die Kämpfer sollen sich wieder zueinander drehen und müssen sich ohne Aufforderung gleichzeitig zueinander verbeugen, einen Schritt vorwärts machen und in natürlicher stehender Position auf das Kommando Hajime des Kampfrichters warten.

Wenn der Kampf vorbei ist und der Kampfrichter Sore-made angesagt hat, sollten die Kämpfer vor ihren entsprechenden Markierungen stehen und das Ergebnis erwarten. Zu diesem Zeitpunkt sollten die Kämpfer ihre Judogi in Ordnung gebracht haben. Der Kampfrichter macht einen Schritt vor, gibt das Ergebnis bekannt und macht einen Schritt zurück. Daraufhin machen die Kämpfer gleichzeitig einen Schritt zurück und verbeugen sich zueinander.

Wenn es sich um den letzten Kampf auf der Matte handelt drehen sich Kämpfer auf die Anweisung des Kampfrichter zu Joseki und verbeugen sich nachdem der Kampfrichter Rei angesagt hat. Danach drehen sich die Kämpfer wieder zueinander. Die Kämpfer gehen zurück zum äusseren Mattenrand und müssen sich dort verbeugen. Dann verlassen sie die Wettkampffläche.

10. Mannschaftswettkämpfe

Jeder Kampf zwischen 2 Mannschaften wird als abgeschlossener Teil eines Wettkampfs gesehen Bevor ein Mannschaftskampf beginnt, stehen der Kampfrichter und die Außenrichter nebeneinander, der Kampfrichter in der Mitte und blicken zu Joseki. Die beiden Mannschaften verbeugen sich auf der Kampffläche zueinander. Dann gehen sie vor zu ihrer Markierung und blicken zueinander. Der Kampfrichter fordert die Kämpfer auf, zu Joseki zu blicken, in dem er beide Arme ausstreckt, die Hände zeigen nach oben. Auf dieses Handzeichen hin drehen sich die Kämpfer zu Joseki, bleiben aber hintereinander stehen. Der Kampfrichter gibt das Kommando Rei und die Kämpfer verbeugen sich. Sofort danach fordert der Kampfrichter die Mannschaften auf, sich zueinander zu drehen. Wiederum gibt der Kampfrichter das Kommando Rei und die Mannschaften verbeugen sich zueinander, gehen dann zurück zum Rand der Kampffläche und verbeugen sich. Es wird vorausgesetzt, dass die Kämpfer sich nochmals am Rand der Wettkampffläche verbeugen, bevor sie diese ganz verlassen.

Bei jedem Einzelkampf sollte Punkte 9. befolgt werden.

Nachdem alle Einzelkämpfe beendet sind, stellen sich die beiden Teams innerhalb der Kampffläche auf ihrer Markierung auf, Gesichter zueinander. Der Kampfrichter und die Außenrichter, der Kampfrichter in der Mitte, stellen sich nebeneinander auf, mit Blick zu Joseki und den Mannschaften. Der Kampfrichter macht einen Schritt vor und gibt das Ergebnis bekannt. Der Kampfrichter macht einen Schritt zurück zu seiner Ausgangsposition und gibt das Kommando Rei. Die Mannschaften verbeugen sich zueinander. Der Kampfrichter fordert die Kämpfer auf, sich zu Joseki zu drehen, in einer Reihe stehen bleibend. Sofort danach sagt der Kampfrichter Rei und die Kämpfer verbeugen sich gemeinsam zu Joseki.

Danach sollten die Kämpfer zum Rand der Kampffläche zurückgehen und sich verbeugen.

Zu diesem Zeitpunkt verbeugen sich der Kampfrichter und die Außenrichter, auf der Wamzone stehend, zu Joseki, dann zueinander und verhalten sich dann wie in Punkt 7 beschrieben. Dann gehen sie, der Kampfrichter in der Mitte und zu Joseki blickend, zur Mitte am Rand der Wettkampffläche, und verbeugen sich wiederum zu Joseki und verlasen die Wettkampffläche.

Zusammenfassung

Die Verbeugungsetikette unterscheidet Judo einzigartig von allen anderen internationalen Sportarten. Es ist eine Geste des Respekts, der Anerkennung und der Höflichkeit. Der Kampfrichter und die Außenrichter haben die wichtige Aufgabe, diese Einzigartigkeit zu erhalten, indem sie sicherstellen, daß das Verbeugen entsprechend dieser Richtlinien ausgeführt wird, damit die Wettkampffläche als besonderer Ort stets geehrt wird und die Höflichkeit unter den Kontrahenten stets gewahrt bleibt.