著者
マツモト デビット・ 金野 潤 ハタ ステファニー・ 武内 政幸
出版者
武道学研究
雑誌
武道学研究 (ISSN:02879700)
巻号頁・発行日
vol.39, no.3, pp.1-7, 2007

柔道は名実共に世界の柔道に発展した。しかし,この柔道の国際化は競技における体重制の導入,さらにその細分化を進め,試合のルールにしても次第に微細な制約を設け,勝負の基準ブレークダウンした柔道のスポーツ化,競技化の傾向に拍車がかかり,今日では柔道の哲学や価値観モラル等の伝統的な考え方と相反することにもなっていると危惧を抱く議論も多い。中でも特に論議を呼んだのがカラー柔道着問題であった。<br>国際柔道連盟は試合をする選手の一方にブルーの柔道着を着用させることによって,審判や観客などが試合中の選手の動きや技の効果をより鮮明に見分けることが出来るように,国際大会においてブルー柔道着の導入を提案し,種々論議の結果,1997年に議決し,1998年 1月より実施した。<br>我々は10年近く前のこの議論のなかで,レトリックや討論に頼るのではなく,科学的にこの問題を分析することが重要と考え「柔道におけるリーダーシップと科学の重要性― カラー柔道衣問題― 」題し,本誌に発表した。<br>本研究は,国際大会においてブルー柔道着の導入後,柔道着の色によって試合の結果にバイアスがあるかどうかを社会心理学的に検討すべく,2001年,2003年,2005年の柔道世界選手権,そして,2004年アテネオリンピックという4つの大きな国際試合において,ブルーの柔道着を着ている選手の試合の勝率を分析した。<br>その結果,ブルーの柔道着を着ている男子の選手には勝率の高いバイアスが統計的に有意を得たが,女子にはなかった。さらに,このバイアスは試合の一回線から最後まで,そして2001年から2005年まで高くなった。
著者
藤堂 良明 新出 隆
出版者
武道学研究
雑誌
武道学研究 (ISSN:02879700)
巻号頁・発行日
vol.29, no.1, pp.1-7, 1996

One of the characteristic culture of Budo is to exist of many schools in Budo. As the conditions of a school formation in Budo. S. Nakabayashi pointed out(1) A founder is born and discoverd a trick,(2)A trick is arranged (3) Arrange of instruction. But there hasn't been illustrated on the point of the conditions of a school formation in Jujutsu, yet. And so we considered the conditions of a school formation in Takenouchi-Ryu-Jujutsu being the first appearance in Jujutsu.<br>The results were as follows:<br>1) Hisamori Takeuchi, a founder of Takenouchi-Ryu-Jujutsu was the head of a family and went on knight errantry in order to himself. At last he founded Takenouchi-Ryu-Jujutsu in 1532.<br>2) The second established a Law, Keeping a trick from another and making a courtesy with pupils. He made HEIHO-KA and lectured pupils preparation for battle according with Zen.<br>3) The third invented the system of promotion, for example from entrance to be up to Tassha, Mokuroku, Zirou, Menkyo and Inka. He instructed the trainer KATA from easy to difficult in accordance with the system of promotion.
著者
酒井 利信
出版者
武道学研究
雑誌
武道学研究 (ISSN:02879700)
巻号頁・発行日
vol.36, no.1, pp.1-20, 2003

The &ldquo;concept of a double-edged sword, &rdquo; which we often hear about in kendo and swordsmanship, is a symbolic reference to the sacred sword (Kusanaginotsurugi) of the three sacred treasures. The three sacred treasures themselves have very unique circumstances surrounding them, and the image of Kusanaginotsurugi, which is one of the three treasures comprising the imperial regalia, represents the &ldquo;concept of a double-edged sword&rdquo; and describes this most symbolically. The &ldquo;concept of a double-edged sword&rdquo;itself departed from the field of faith and religion in ancient Japan, and had another value system differing from that of the martial art. Then, in the Edo period, the &ldquo;concept of a double-edged sword&rdquo; was determined as a benchmark that symbolized the cultural nature of the martial art. Namely, that the &ldquo;concept of a double-edged sword&rdquo; passed through various changes during the medieval era, and it was the Kusanaginotsurugi, one of the sacred treasures, that represented this notion.<br>This study aims to identify the circumstances surrounding the &ldquo;concept of a double-edged sword&rdquo; from the perspective of the three sacred treasures, paying special attention to the medieval era.<br>In this research, the circumstances in which &ldquo;the concept of a double-edged sword&rdquo; came to combine with the martial art, and the subsequent directionality are clarified by examining the notions regarding the three sacred treasures in the medieval era. The contents are described as follows and are summarized for each period.<br>(Heiancho Period or before)<br>*The sacred treasures symbolized gods prior to the Imperial Throne, and without this structure, they could not symbolize the Imperial Throne adequately. In other words, a dual structure existed, in which the sword was a ritual utensil and simultaneously a ceremonial arm.<br>*At that time, the structure in which the sacred treasures symbolized the Imperial Throne was not as significant as the role played in society.<br><Kamakura Period><br>*The samurai class represented by Genji and the Heike considered the three sacred treasures to be very important symbols of the Imperial Throne. The role this idea played in society became very influential.<br>*Such tendencies were originated in the samurai's adherence to positions of the Emperor's military (Imperial army), because only the adherence affirmed their usage in military force.<br>*Since only the Kusanaginotsurugi was lost among the three sacred treasures, this sacred sword conversely attracted more attention and was regarded as important; consequently, it began to be treated as a special object. Though the sword was originally a ritual utensil and a ceremonial arm, it came to be treated as an element of the martial art.<br>< Nanbokucho/Muromachi Period><br>*The three sacred treasures of the Imperial House became common.<br>*Symbolism without the actual existence of Kusanaginotsurugi began to appear.