Sumo: Ritual and the Kami Way

The Shinto religion is native to the islands of the Japan. The followers of Shinto worship the myriad of kami that dwell in shrines and nature, in many different ways. Kami is the name for spirit-souls that are unseen and have sacred as well as awe-inspiring effects. I will be explaining the basis for sumo sport and the symbolic meanings connecting it to the Shino religion: to which it has original associations. When training for sumo tournaments, in the stables wrestlers prepare themselves mentally and spiritually by private meditation, but there are a variety of approaches to pay respects to deities. There is no correct or proper manner in which to perform kashiwade, for example, a hand-clapping gesture made before a bout being brief and simple or long a dramatic. The tournaments are taken place in a ritualistic manner (purifying the stadium is essential) carried out by priests, with strict religious reverence. Although Shinto can be traced back to a close association with Buddhism at the institutional, ritual, doctrinal, and philosophical levels (McMullin), there are Buddhist statues, but no lasting or profound traditions picturing images of kami in human form. Japanese people see no need to represent the divine into human form in order to recognize the presence. By playing the sport of sumo some symbols of Shinto are presented instead, and signs of personal worship are revealed.


The most central aspect to the Shinto religion is its physical and spiritual connection with Japan’s surrounding ocean. Misogi, purification process using water, and harai, cleansing with earth (sand) and salt, separate the elements that make up salt water that is essential for bodily balance. Meditation is one of four ways to achieve inner (seimei) and outer (seichoku) balance and purity. Shinto believers assert that seawater has the greatest purifying power; probably because of the vitality water and salt provide people for their survival (Yamakage 88-9). Undressing in order to bathe, in which the body is purified by water, keeps thoughts clean and breaks contact with unclean spirits. The divine nature of bathing goes back to ancient times when deities bathed, subsequently giving birth to other kami. For example, after Izanagi no mikoto (a primary deity, part of the Shinto creation story) removed cloth from his upper body, Wazurainoushi no kami was born—the term means the “center of worries.” (Yamakage 95). The naked upper body represents release from worries. After rinsing, Yasomagatsuhi no kami (Kami who Causes many Disasters) and omagatsuhi no kami (Kami causing Great Disasters) were born. (Yamakage 97). These are unclean Kami, and their emergence symbolizes the expulsion of dirt from the body through washing.


Similarly to socially desired behaviour at a public Sinto shrine, wrestlers must demonstrate a certain ritual propriety before entering the ring. The water is used to cleanse hands (symbolizing deeds and actions) and mouth (words) before they proceed. (Nelson 38). The first sumo matches were a form of ritual dedicated to the gods with prayers for a bountiful harvest and were performed together with sacred dancing and dramas within the precincts of the shrines. For purification, priests enter the sumo ring (dohyo) and perform an initiative ceremony called dohyo-iri. The dohyo becomes sacred afterwards, much to the extent of any other Shinto shrine (jinja—dwelling place for kami) or torii (gateway for kami). Once the ring has been purified, only wrestlers and referees (gyogi) are allowed to enter because kami are now present in the arena. (Picken 68). The ring is surrounded in shimenawa, a plaited straw rope, to protect the newly endowed “shrine” and covered in a canopy that resembles a torii (specifically in the churen style). (Picken 44, 68). The churen style hangs the “sacred rope,” marking the area of a sacred area’s border.



In the dohyo, sumo wrestlers wear attire and conduct practices that are of religious significance, identifying them with the audience and unseen kami that they are of certain divine consequence. They ‘sport’ an outfit, most noticeably a tsuna (heavy white rope) with hakuhei (symbolic paper offerings to kami) attached and hanging from the rope. These paper offerings also hang under torii or in front of shrines to absorb evil spirits, after which a certain time they are replaced. The audience is shown a multitude of signs during and between bouts. The process “sight sacralization,” whereby signs and markers serve not only to identify significance but frame and elevate specific attributes in a way that “enshrines” their importance, comes in the form of noisy gestures that are symbolically connected to the Shinto story of deities enticing the Sun Goddess (Amaterasu) from her cave, bringing light back onto the world. (MacCannell). The dohyo shrine inspires ritual because wrestlers feel the kami is present, because their sense of ritual propriety requires it. A handful of salt is thrown up by the wrestlers before a bout, in either a small or extravagant amount, depending on their personal beliefs. Sumo wrestlers then clap hands (kashiwade) to gain the attention of kami, extend arms upward to reveal that they have no weapons, and, planting feet wide apart and stomping, drive out evil spirits that might be in the ring. (Shikiri). The wresting itself is a tribute to kami, the most skilled having a centered body and mind (tandra—center of our true selves). Yokozona, Grand Champion and highest rank in sumo, is achieved by winning, being able to remain standing, symbolizing his seimei as very pure and not affected by bad “spirit” vibes during bouts.

The sport of sumo displays the primary elements of the Shinto religion. The physical and spiritual connection of its believers to ocean water explains the significance to purification with salt and water and its significance of being thrown in the dohyo. The ring and outfit of the sumo wrestlers is derived from shrine and torii architecture, further tying aspects of the sacred with the arena. Although kami are not represented in images, the symbols, such as shimenawa twisted rope and hakuhei paper offerings are recognitions that their divine presence in the sport of sumo.


Here is a video by National Geographic about Sumo, showing footage of sumo wrestling:


Works Cited

“Shikiri,” Beginners Guide of Sumo. Nihon Sumo Kyokai, 2009. http://sumo.goo.ne.jp/eng/ozumo_joho_kyoku/shiru/kiso_chishiki/beginners_guide/shikiri.html.

MacCannell, Dean. The Tourist: A New Theory of the Leisure Class. New York: Shocken Books, 1997.

McMullin, N. “Historical and Historiographical Issues in the Study of Pre-Modern Japanese Reigions,” Japanese Journal of Religious Studies. 16.1: 3-40.

Nelson, John K. “Enduring Identities: The Guise of Shinto in Contemporary Japan.” Honolulu, HI: University of Hawai’i Press, 2000.

Picken, D. B. Shinto: Japan’s Spiritual Roots. Tokyo: Kodansha International, 1980.

Yamakage, Motohisa. The Essence of Shinto: Japan’s Spiritual Heart. Tokyo: Kodansha International, 2006.

Baha'u'llah found God's day-planner

The Bahá'í Temple prides itself on the unity of "gods, prophets, mankind." I couldn't help but notice that there is no mention, in the neatly laid out timeline of religions and their revelators, of some other religions. What constitutes as a "revelator" – somebody who reveals something unknown – and how great must their God be? How many false prophets have there been who have bulls*** their way into society to be considered a messenger of the "one" or "true" God. Huh, I haven't heard that one before… Do we, as men, have a 6th sense to filter out the nonsense and believe in those supposed true Manifestations of God, who have a unique gift (instead of divine touch) for having way with words and bending people to their babble? I am speaking of theistic religions, such as Shintoism of Japan (that integrated aspects of Chinese Buddhism and Indian Hinduism from early colonialism), Ancient Greek Polytheism, and others that are made up of a hierarchy of minor or even individual Gods that have inspired as much good, preserving nature, volunteering, or lending a helping hand, as any diehard Christian. Something about the increments of time seems man-made, or conceived by man – especially by that Baha'u'llah guy. It is convenient that the Bahá'í figured out God's "planner" for revelators to be sent to Earth, like a 500-year check-up to keep humans from f***ing too many sheep, so that he could be one and have his fake name remembered for, well, God knows how long (forgive the expression). I would find it very interesting if the length of time during one year, with its seasons, had a great deal of consequence for whoever the lucky ninth revelator will be in roughly 2500 A.D. ±300 yrs. Which brings me to the Dawning Place of the Bahá'í, where visitors share their religious beliefs with others, waiting for their religion's song to be sung by the choir. It all seems too staged, like a carpetbagger's version of the Friar Tuck's poor box with that GIFT CENTER!? I thought that the temple was a "gift for all humanity." Dude. If you are gunna buy a pin from a church, just to say that you've been there, that is pretty low. Don't forget to keep your ticket stub for 10% off the entrance fee the next time you drop by.

Baha'u'llah in Exile

Establishing new religions involves a long process with sudden changes along the way. Meetings and conferences were used to pray, establish titles, and gain acceptance into a group of people. During the Conference of Badasht in 1848, the foundations of Baha’u’llah’s religion were discussed. “One of the functions of the conference of Badasht was to make the Babis aware that their religion was not just a reform of Islam but was a new religion, abrogating the Islamic dispensation.” (17-18). They were then educated about the implications of the change and tested later on by a woman revealing her face. This produced a shock, causing some followers to kill themselves. The shock is an example of sudden change, unnecessary, yet effective to abandon former religious practices, especially if that new religion borrows from many other teachings. Baha’u’llah borrowed from Christian texts and had an exact knowledge of the Old and New Testament. He keeps everyone together and in times of opposition miraculously changed minds, backed by only his virtue. If Baha’u’llah were to die than he was destined to die for a principal reason. There was no compensation in his firm teachings (as a prominent leader of a new religion).
There were many pilgrimages for Baha’u’llah from many countries to another, making it difficult to establish acceptance within a group of people. The Pilgrimage to Karbala in 1851-52 was “the customary way in Iran of exiling prominent persons who could not be kept in prison.” (24). Baha’u’llah’s influence was a powerful determinant upon whether he was put into a prison or not. Where he or his allies had little influence (on the foreign soil of Persia, for example) Baha’u’llah and the Babis were imprisoned in the dark and damp of Siyáh Chál (The Black Pit), where little correspondences were possible. However, during this exiled period, Baha’u’llah “had an experience which he himself designates as the birth of his mission.” (31). After four months in the Black Pit, the government ordered the release of Baha’u’llah with the condition that he goes into exile again. He was also offered asylum in Russian and British territory. Baha’u’llah refused these proposals because the Babi movement would have become “instruments of Russian (governmental) policy.” (33).
Finally, in Baghdad from 1853-63, Baha’u’llah proclaimed that he was “He Whom God shall make manifest’ and declared Ridván as a festival.” (64). As soon as Baha’u’llah had entered the garden of Ridván, proclaimed the Ridván festival and declared his mission explicitly and unambiguously. It took at least 15 years to get to the point of figuring out exactly what his mission was going to be.

Rastas out of element in Ethiopia

It seems as if the Rastafari community that moved to Ethiopia is out of their element in Africa. Their rules for living are not completely established, and seem to be perpetuated from day to day. After the move they are physically separated from modernization source, but carry a capitalist mentality with them across the Atlantic. They arrive and embrace Ethiopian lifestyle with little possessions, which suits their rejection of material and returns to essentialism. There is no running water or electricity in some villages. However, symbolisms that involve material, such as ritual garments, colored paint for shanties, flags, and the price of ganja, retain the capitalist ties that they try to break after repartition from Jamaica. The turban cloth is an adornment produced by machinery, yet also is a requirement that holds spiritual qualities. To them, manufactured clothing is another symbol, if constructed to resemble “ancient dressing that is Ethiopian.” With the belief that spiritual changes material, Rastas are barely holding on to their natural element. It was refreshing to me when a Rasta talked about his dreadlocks as a bodily connection to the intangible. The dreadlocks are a more personal hold to the essential physical qualities of Rastafarianism. Once again, however, they are reminded of their homeland in the colors of the Rastafarian flag and of commodity with clothing that covers their hair like a diadem. It is necessary to remind and preach of the Bible’s teachings on signs if they are at the origin of faith. Who are they preaching to? Why is there barbed wire? I think that it is interesting Haile Selassie’s visit to Jamaica in 1966 successfully encouraged Rastas to consider Jamaica there homeland, as ordered by Jamaican government officials. On the day that they are redeemed, what is the relationship between Rastas in Ethiopian and those in Jamaica that were convinced by Haile Selassie that accept Jamaica as home? Will the daily routines of prayer spiritually unite all “bobos,” through the “crown head of Nigeria?” Do the repartitioned ones speak for Rastafarian Jamaicans?

Ganja use in Jamaica today

At dinner today at the table with poet and lecturer Bobby Gonzalez and other students, the subject of Rastafarians in modern-day Jamaica was discussed. The lawrentian next to me was Jamaican herself and mentioned a few comments about the role of the Rastafarian of today, from a personal societal viewpoint. She (I didn’t catch her name) was chatting about her life in rural Jamaica. Her accent was also what I would consider very Jamaican, but she says her real Jamaican accent is very thick, not understandable by even her Irish father. If we wanted to see a movie that most accurately pictured Jamaica, she recommended “One Love,” and discouraged “Cool Runnings” because their accents were “fake.”

The religion she identified herself as was Christian and on a few and unpleasant occasions attended Moravian church with her aunt, where people were “touchy” and “dancing like they were possessed by spirits.” A large percentage of Moravians, a little known sect of Christianity, commune in Jamaica, along with many other minor religions. To me, that community practice sounds similar to the shaking of dreadlocks ritual in Rastafarianism to release spirits.

I was hoping that she would say something about Rastafarians. Finally, when talking about relationships between a Christian and a Rastafarian she described them as “lazy,” which caught my attention. Seeing a Rasta is taboo. I asked her about what else Jamaican people think about Rastafarians. They still are against the legalizing system and frequently are willingly arrested if caught with possession of ganja. I researched briefly about the current state of drugs possession, specifically ganja to find that the 1937 Marijuana Tax Act made marijuana illegal. As of 2003, ganja is still illegal in Jamaica because of the “Ganja Commission.” The Jamaican Government is afraid of losing anti-drug certification form the United States. However, even though ganja use is prohibited, ganja is still used by Rastafarians. In this video, Bob Marley talks with a real Rasta accent about the importance of herb and what the “baldheads” don’t understand. Even children as young as eight to ten years old begin using, mentioned Mr. Gonzalez.





At the site above, Ethan Russo presents a statement that a study has found that women Rastafarians using cannabis while pregnant not only allowed to treat for morning sickness, but that their babies were born healthy, along with some other interesting facts that strengthen the argument for ganja use in Rastafarianism (in a political sense). Mr. Gonzalez also noted how Jamaicans are such great workers, like the Amish, in community projects, and tried to find out why. I wondered why the girl next to me viewed Rastafarians as “lazy.” The Rasta way of life has some influence to organization and from a quote by Mr. Russo that “stamina is increased with use of cannabis” from the study Working Men and Ganja. As quoted by Edmonds on page 81 that columnist Clinton Parchment of an attitude of the Rastas as “”lazy, dirty, violent and lawless scoundrels mouthing religious phrases to cover up their aversion to work and their ill habits’ as a response to social unrest in the dominant classes and civil authorities of Jamaica. Bob Marley speaks on Rasta’s behalf; “Herb is a plant,” continuing with, “why do governments say to not use the herb?” To the government, the herb makes the people “rebel.” “Against what,” Marley says.

All about the Mormons?

I was reminded of a South Park episode (http://www.xepisodes.com/episodes/712/All-about-the-Mormons?.html) after reading about Kebra Negast’s unconvincing stories … to us anyway … with a lesson learned that a religion’s authenticity isn’t its most important aspect. The episode is called “All about the Mormons?” and is about a new kid arriving to school whom classmates shun. His name is Gary. He behaves too nice to be normal, and classmates justify Gary’s social separation from the rest of the class to him being of Mormon faith. Stan is selected during recess to beat up the new kid as a means of “initiating rights,” but instead is invited to dinner. At dinner, Stan, as a Christian, learns about the story of Joseph Smith from Gary Harrison’s family, becoming confused as to how Mormons still believe in the contrived story while still retaining that belief that Smith was prophet when logic points otherwise. Stan questioning why Mormons believe that Native Americans are actually the Diaspora of Jews is similar to Ethiopians believing that their country is the New Jerusalem. We don’t know whether Smith or Ethiopians are making stuff up. The simple answer is why would Joseph Smith make it up? The story in the Book of Mormon actualizes fiction. It’s a matter of faith, not a matter of logic. Gary has the Book of Mormon to thank for a great life and family.

And from the Hebrew Bible came the Ethiopian Bible ...

From the title page onward, the reader associates the Kebra Negast as an Ethiopian appropriation of Hebrew scripture, used for state regulation. The personal point-of-view of Ethiopia, if not a historically askew, provides just enough parallels that are similar to the modern English translation of the Bible to appear credible and national enough to be considered historically Ethiopian. A direct reference in the title include their country stated boldly, “… departure of God & His ark of the covenant from Jerusalem to Ethiopia,” accompanied by a print that depicts God Almighty with African male features. It is understandable that the characters in this African equivalent to the Bible are black because it is American to attribute biblical characters as white, or for any other race to imagine the fictional in non-fictional details (including physical attributes, styles of dress, and even regional places of their personal culture). These attributions of religion to culture were made in the example of Kebra Negast, in order to strengthen the bond between state and religion. In Japan, emperors, begun from legendary Emperor Jimmu (660 – 585 B.C.) and continuing in a traditional lineage, are believed by Shinto Japanese to be descended from the sun goddess, Amaterasu. Church into state relationships encourage new types of worship, which I am looking forward to find more about in upcoming classes. The Queen of Sheba can be seen as Mother Mary, and her Son Menyelek as Jesus, who was immaculately conceived from God planting a “seed in her” and will “reign in the flesh upon the throne of the Godhead.” Although the stylistic usage of ‘and’ to begin nearly every sentence comprises a less-than-compelling read, it was interesting to learn about how authenticities of religious texts are questioned with the emergence of Kebra Negast, challenging my translation of the Bible and other religious texts that once seemed entirely grounded.

Fast-food Religion

Religions today are like products of the fast-food industry. It is quick and easy for individuals to become part of a religious group. Gods have become goods that you can get almost anywhere and are the same image from one corner of the world to another. When you go into any McDonalds, you can always buy a Big Mac. You can “have it your way” at any Burger King. Hold the mayonnaise and pickles, please. We buy into religions. A religious person can choose how to worship and customize it in any way they want. There are many differences in worship (many toppings from which to select in accordance to a customers particular taste), but they are all the same in one way: the name of the faith (Christianity, Judaism, Islam, Buddhism, etc.). Does this define a cult? A cult is person or thing that is popular or fashionable, especially among a particular section of society. I think that this definition more closely relates to what modern society considers religion than Clifford Geertz’s definition. Religions now are relatively large groups of people having small pockets of religious beliefs or practices. Gods you can advertise or digest en route to the ball game. It is a “brand” name. The universality of religion is a consistent ground for which individuals can be joined together and still keep their uniqueness. This universality is essential to popularity. Of course there is an underlined establishment of powerful, pervasive, and long-lasting moods and motivations behind modern religious thinking. The original Big Mac and Whoppers have undergone changes in recipe and marketing strategy to promote its selling. There is also a higher costs for a burger, but only because the price of the dollar has risen in relation to the times. However, every time you bite into that burger, you are reaffirmed and connected to the first burger produced.

Signs of Intellect in Scripture

There are stages of progress to understanding scripture. The goal after reading Augustine’s essay is to know a method to approaching religious texts in order to eventually have complete understanding. When reading, you should be equipped with the ‘truth’ as to avoid prejudices of thought. Later on he says that it is not necessary to understand, but to read so as to commit them to memory “or at least make them not totally unfamiliar.” Augustine approaches religious text translation with an intellectual standpoint. The memorizing of the works functions as a foundation over which, with a greater intellectual capacity, the more truth is able to be uncovered.

He continues to write about translation. There is meaning to every translation, as long as a closer wording is sought. However, the comparison of translations, which have kept more closely to the words, is often not without its value in explaining a passage. Divine determination to Augustine was integral to the translation of texts, as if some parts were translated purposefully. Any scrap of evidence to insert or use to translate the word of God is useful and not without its place to be heard.

A few things that Augustine writes about are the music in the psalms are signs. Signs concern the ears, eyes, and mouth. There is a religious sense to the formation of instruments. The psalm combines multiple signs: instrument signs, such as indications of instrument lead, words of the air are signs that are spoken, and those words which are printed and read, presented to the eyes. A trumpet, a flute, and a lyre generally produce not a just a pleasant sound but one that is also significant. The forms of letters, the signs of words can signify experiences of the scripture.

Translation of the Bible with Ultraviolence