Glossary of sumo terms

The glossary of sumo terms encompasses the specialized Japanese vocabulary essential to understanding sumo, a traditional form of competitive wrestling that originated as a Shinto ritual and evolved into Japan's national sport.^[1] This lexicon, rooted in centuries-old customs, describes the sport's unique elements, including wrestler classifications, match techniques, tournament structures, and ceremonial protocols, all overseen by the Japan Sumo Association as the governing body for professional competitions.^[2] Central to the glossary are terms delineating the hierarchical ranking system, where wrestlers, known as rikishi, progress through divisions from the lowest jonokuchi to the pinnacle yokozuna, a rank reserved for grand champions who embody the sport's highest standards of skill and conduct.^[3] Tournament-related terminology includes honbasho, the six official grand sumo tournaments held annually in major Japanese cities, each lasting 15 days and determining rankings based on a wrestler's win-loss record, with a majority of eight or more wins termed kachi-koshi.^[4] Techniques are broadly categorized into pushing styles like oshi-zumo and belt-grabbing styles like yotsu-zumo, reflecting the diverse methods employed within the clay ring, or dohyo, which itself holds sacred significance.^[5] Beyond competition, the glossary highlights ritualistic and administrative aspects, such as the referee (gyoji) who announces verdicts like yorikiri (belt-grab win) or hatakikomi (slapping down win),^[6] and the salt-throwing ceremony (shiomaki) performed to purify the ring before bouts.^[2] These terms not only facilitate communication among participants but also preserve sumo's cultural depth, blending athletic prowess with spiritual traditions dating back to ancient Japan.^[1]

Participants and Ranks

Rikishi

Rikishi are professional sumo wrestlers affiliated with the Japan Sumo Association, competing exclusively in male-only professional tournaments known as basho. These athletes dedicate their careers to the sport, embodying its ancient Shinto roots through rituals, attire, and conduct that emphasize discipline and respect. Unlike casual participants, rikishi undergo rigorous initiation and maintain a lifestyle governed by centuries-old traditions, including wearing traditional mawashi loincloths during matches and yukata robes in daily life.^[7] To enter the professional ranks, candidates must be male individuals who have completed compulsory education—typically finishing junior high school at age 15—and be no older than 23 on the recruitment test date. They must pass a comprehensive medical examination and meet minimum height (167 cm) and weight (67 kg) thresholds to ensure physical fitness for the demands of sumo, though in 2023 the Japan Sumo Association announced plans to eliminate these requirements.^[8][9] Successful recruits begin their careers in the Jonokuchi division, the entry-level professional tier, where they build skills through incremental progression. Foreign aspirants additionally require endorsement from existing professionals to join a stable.^[10][11] The daily routine of a rikishi revolves around communal living in a stable, or heya, where all aspects of life foster hierarchy and teamwork. Mornings start early, often before dawn, with intense training sessions featuring strength-building exercises, stretching, and practice matches under the guidance of the stablemaster. Lower-ranked rikishi handle household chores like cooking massive meals of chankonabe stew, cleaning, and laundry, reinforcing the rank-based pecking order where seniors command respect and juniors serve. Afternoons allow for rest or lighter duties, followed by evening meals and early bedtimes to support recovery and weight gain essential for competition. This structured existence instills the values of perseverance and camaraderie central to sumo culture.^[12][13][14] Professional rikishi differ markedly from amateur sumo wrestlers, who compete in non-professional events without the obligation of stable residency or adherence to the Japan Sumo Association's traditional protocols. Amateur sumo often incorporates weight classes, permits broader participation including women and older athletes, and lacks the full ritualistic elements, serving more as a recreational or collegiate pursuit rather than a lifelong vocation.^[15][16]

Beya

In professional sumo, a beya (also pronounced heya), meaning "room" in Japanese, refers to a stable that serves as both a training facility and communal living quarters for rikishi.^[17] These stables function as the foundational units of the sport's organization, where wrestlers reside full-time during their careers in the lower divisions, fostering a disciplined, quasi-monastic environment centered on sumo practice and group harmony.^[18] Each beya is managed by an oyakata, the stablemaster, who is a retired professional wrestler—typically a former yokozuna or ozeki—holding an elder stock name granted by the Japan Sumo Association upon retirement.^[19] The oyakata oversees daily training, discipline, and the wrestlers' development, drawing on their own experience to guide the stable's operations. All beya are affiliated with one of five ichimon, or stable groups—namely Dewanoumi, Nishonoseki, Isegahama, Takasago, and Tokitsukaze—each led by a prominent stable and functioning as supportive networks within the Japan Sumo Association for matters like joint practices and internal governance.^[19] Within a beya, daily life is structured around hierarchy and communal responsibility, with rikishi performing household duties such as cleaning, cooking, and laundry according to their seniority in the stable. New recruits, known as shindeshi or shin-deshi, bear the brunt of these chores upon entering the stable after passing the association's entrance exam, while higher-ranked wrestlers receive assistance from juniors, reinforcing the emphasis on respect and collective effort.^[14][9] Beya names traditionally draw from geographical features, such as mountains (yama), rivers (gawa), or seas (umi), reflecting a historical convention tied to the stablemaster's origins or symbolic elements, with approximately 44 active stables operating as of 2025, all located primarily in Tokyo's Ryogoku district.^[20][19]

Banzuke

The banzuke is the official ranking document in professional sumo, issued by the Nihon Sumo Kyokai (Japan Sumo Association) prior to each of the six annual grand tournaments, known as honbasho or basho. It takes the form of a calligraphic scroll written in an ancient, stylized script called sumomoji, which reflects the wrestlers' power and physical strength through bold strokes. This document lists all professional wrestlers (rikishi) across the six divisions, from the top makuuchi division down to jonokuchi, establishing the hierarchy and determining matchups for the 15-day tournament.^[2][21][22] The banzuke is released approximately two weeks before the start of each tournament, allowing wrestlers, fans, and officials to prepare for the upcoming competition based on the updated standings. Rankings are determined solely by performance in the previous tournament, with promotions and demotions calculated according to win-loss records: wrestlers who achieve a majority of wins (kachi-koshi, at least 8-7) generally advance, while those with more losses (make-koshi) drop in rank. This system ensures a dynamic hierarchy that rewards consistency and skill, as the banzuke serves as both a historical record and a blueprint for the social order within sumo.^[22][23][24] Structurally, the banzuke is read from right to left and top to bottom in traditional Japanese style, beginning with the highest ranks. The top section highlights the sanyaku (three upper tiers), comprising the yokozuna, ozeki, sekiwake, and komusubi ranks, each with an east and west position to denote seniority or performance edge. Below the sanyaku are the maegashira ranks in the makuuchi division, numbered from 1 to 17 for both east and west sides, forming the bulk of the top division's 42 wrestlers. Lower divisions, such as juryo and makushita, follow with their own numerical rankings, ensuring a comprehensive overview of the entire professional sumo roster.^[25][26][17]

Yokozuna

Yokozuna (横綱), literally meaning "horizontal rope," is the highest rank in professional sumo wrestling, denoting the grand champion.^[27] This rank is awarded exclusively to wrestlers who demonstrate unparalleled dominance, technical mastery, and exemplary conduct, symbolizing the pinnacle of the sport's hierarchy. The title originates from the sacred Shinto rope, known as the tsuna, worn by yokozuna during ceremonial ring-entering rituals, evoking the sacred boundaries of Shinto shrines.^[27] As the top position on the banzuke ranking sheet, yokozuna lead the east and west sides of the tournament lineup.^[28] Promotion to yokozuna is a rigorous process overseen by the Japan Sumo Association's board of directors, requiring an ozeki-ranked wrestler to win two consecutive tournament championships or achieve an equivalent performance, coupled with superior sumo techniques and dignified deportment.^[29] This decision emphasizes not only athletic prowess but also the wrestler's embodiment of sumo's traditional values, ensuring the rank upholds the sport's integrity.^[30] Once attained, the yokozuna status is lifelong and cannot be revoked through demotion for poor performance; however, it may lead to forced retirement in cases of serious scandal.^[31] As of November 2025, 75 wrestlers have been promoted to yokozuna since the rank's formal recognition in the late 19th century.^[32] Yokozuna distinguish themselves through distinctive rituals, including the dohyo-iri ring-entering ceremony, where they wear the elaborate tsuna rope—crafted from rice-straw fibers and weighing up to 15 kilograms—accompanied by attendants who carry salt and a dew sweeper.^[33] This ceremony, performed before tournaments, underscores their revered status and spiritual role in sumo. Upon retirement, yokozuna typically transition into the role of oyakata, or stablemaster, contributing to the Japan Sumo Association as elders who guide the next generation of wrestlers.^[34]

Ozeki

Ozeki (大関) is the second-highest rank in professional sumo, positioned immediately below yokozuna and typically occupied by wrestlers who have demonstrated exceptional tournament success, such as multiple championships. Promotion to ozeki generally requires a wrestler, starting from the sekiwake rank, to accumulate at least 33 wins over three consecutive tournaments, though this threshold can occasionally be met with 32 wins under exceptional circumstances.^[35][30] This rigorous standard ensures that only the most consistent and dominant performers ascend, often after winning yūshō (tournament titles) while competing in the upper makuuchi division. Unlike the yokozuna rank, ozeki status is not permanent and carries significant pressure to maintain performance, with demotion possible after two consecutive make-koshi (losing records of eight losses or more in a 15-day tournament). An ozeki entering a tournament following a single make-koshi is designated as kadoban (角番), meaning they are under intense scrutiny and must achieve at least eight wins to avoid demotion to sekiwake; failure to do so triggers the two-strike rule.^[36][37] This system, formalized in 1969, has resulted in over 100 instances of kadoban ozeki, emphasizing the precarious balance of prestige and accountability at this level.^[38] Ozeki wrestlers are integral to the sanyaku (三役), the collective term for the top four ranks—yokozuna, ozeki, sekiwake, and komusubi—where they often serve as leaders in dohyō ceremonies and high-profile bouts. The rank is divided into East and West positions on the banzuke (ranking sheet), with the East ozeki traditionally carrying out key rituals like the dohyō-iri (ring-entering ceremony) when yokozuna are unavailable.^[26] Throughout sumo's history, hundreds of wrestlers have achieved ozeki status since the rank's establishment in the 17th century, with many later promoted to yokozuna as the next step in their careers; as of 2025, notable ozeki include Kotozakura and Takakeisho.^[39][28]

Training and Preparation

Chankonabe

Chankonabe, also known as chanko nabe, is a nutrient-rich hot pot stew central to the diet of sumo wrestlers, featuring a variety of meats, fish, vegetables, and often rice to promote weight gain and muscle building.^[40] The dish typically includes ingredients such as chicken, beef or seafood, vegetables like Chinese cabbage and leeks, mushrooms, fried tofu, and a savory broth base flavored with soy sauce or miso, simmered together in a large pot.^[41] Designed for high caloric density, chankonabe supports the intense physical demands of sumo by providing essential proteins and carbohydrates, with top rikishi consuming 7,000 to 10,000 calories daily, much of it from multiple servings of this stew accompanied by rice.^[42] Eaten communally after training sessions in the beya, or sumo stable, chankonabe fosters team bonding and reinforces the hierarchical structure among wrestlers, where junior members serve the seniors before eating themselves.^[40] Each stable maintains its own unique recipes, often supervised and prepared by the stablemaster's wife, known as the okami-san, who adapts the dish to reflect the stable's traditions and the wrestlers' preferences.^[40] Prepared as part of daily keiko routines, the stew is cooked in large quantities to accommodate the group's needs, emphasizing collective nourishment.^[43] Variations of chankonabe include traditional chicken-based versions for their perceived strength-building properties, as well as modern adaptations with beef or seafood for added flavor and nutrition, though each maintains the dish's focus on balance and abundance.^[40] Beyond mere sustenance, chankonabe symbolizes the sumo lifestyle, embodying discipline, communal harmony, and the pursuit of physical prowess essential to the sport.^[41]

Keiko

Keiko refers to the structured morning practice sessions that constitute the cornerstone of sumo wrestler training, conducted daily in the dohyō of the wrestler's beya, or stable. These sessions typically last 3 to 5 hours, beginning around 5 or 6 a.m., and emphasize refining techniques, building stamina, and fostering overall physical conditioning.^[44][45] Central to keiko are specialized drills such as butsukari-geiko, where junior wrestlers repeatedly charge into stationary senior wrestlers to simulate explosive initial clashes and develop endurance; tsuki-oshi, involving thrusting and pushing maneuvers to hone offensive pressure; and uchikomi, repetitive exercises focused on grip acquisition and entry positioning. These practices are overseen by senior rikishi, who guide and resist their juniors, while lower-ranked wrestlers often endure longer durations to cultivate resilience. Emphasis is placed on mental discipline to maintain focus amid exhaustion, alongside techniques like proper falling (ukemi) to prevent injuries.^{[46][47][48][49]} Keiko occurs year-round, nearly every day, with intensity ramping up in the weeks preceding a basho, or tournament, to sharpen competitive edge. This regimen reinforces the strict hierarchy within the beya, as seniors train and mentor juniors, instilling respect and discipline essential to sumo culture. Following practice, wrestlers recover with substantial meals, often featuring chankonabe stew.^[44][50][51]

Shiko

Shiko is a fundamental exercise in sumo training, in which a rikishi lifts one leg as high as possible to the side while balancing on the other, then stomps the raised foot forcefully onto the ground.^[52] This motion is repeated alternately with each leg, typically in sets of 20 or more, and professional wrestlers perform it hundreds of times daily during morning practice sessions.^[52][49] The exercise builds powerful legs by targeting the lower body muscles, while also improving balance through the single-leg stance and enhancing overall flexibility.^[52] It strengthens the hip joints, legs, and lower back, contributing to injury prevention by fortifying joints and promoting stability essential for sumo's physical demands.^[53] Beginners often start with lower leg lifts to develop the necessary control before progressing to full-height stomps. Beyond its training role, shiko symbolizes the raw power and stability of sumo wrestlers and serves as a cultural ritual to ward off evil spirits, performed before bouts in the dohyo.^[13] Outside formal matches, it is frequently demonstrated publicly to engage fans, highlighting the athlete's strength and discipline. As part of broader keiko sessions, shiko forms a core component of daily preparation for rikishi.^[52]

Teppo

Teppo denotes both the sturdy wooden posts integral to sumo training facilities and the fundamental drill performed using them to hone thrusting and pushing techniques. These posts, referred to as teppo-bashira, are typically positioned at the corners of the dohyo in a sumo stable's training area, providing a fixed target for repetitive strikes that replicate the explosive force applied during bouts.^[13] The drill involves a rikishi adopting a low, stable stance with knees bent and hips lowered, then delivering open-palm thrusts (tsuki) to the pole while sliding the corresponding foot forward, alternating sides to maintain rhythm and balance.^[54] This method, often integrated into daily keiko sessions, emphasizes power generation from the lower body through the core to the upper extremities.^[55] In tsuki-oshi-geiko, a variation of the teppo drill, one wrestler thrusts at a partner positioned against the pole, simulating the resistance encountered in actual competition as partners rotate to sustain the intensity.^[56] The stable structure of the teppo offers consistent feedback, helping to prevent the development of poor habits such as improper hand placement or unbalanced footwork that might arise in less controlled partner-only exercises. This targeted resistance builds foundational skills, particularly for lower-ranked rikishi who rely on it during keiko to establish core techniques before advancing to full sparring.^[54] The exercise significantly enhances pushing power by coordinating full-body movement, refines footwork through precise sliding steps (suriashi), and fosters endurance via high-repetition sets that can last for extended periods. It is a staple in all beya, practiced by wrestlers of all levels to cultivate the explosive strength and stability essential for oshi-zumō, or pushing-style sumo.^[51]

The Sumo Ring and Equipment

Dohyo

The dohyō is the central ring in sumo wrestling, forming a circular arena with an internal diameter of 4.55 meters, constructed from tightly packed clay and covered with a thin layer of sand to provide a firm yet grippable surface for bouts. In professional honbasho tournaments, the dohyō is erected on a raised square platform of clay 34-60 cm high and 6.7 meters wide on each side, built entirely by hand using traditional techniques by yobidashi (ring announcers and assistants) in a process that takes several days. This platform is installed within the tournament arena, such as the Ryogoku Kokugikan in Tokyo, and the entire structure is dismantled and discarded after the event to preserve ritual purity. The ring is bounded by tawara, circular rice-straw bales partially embedded in the clay, which define the contest area. As a sacred Shinto space, the dohyō represents a purified realm where wrestlers confront each other, echoing ancient rituals tied to the sport's mythological origins. Before each bout, rikishi (wrestlers) scatter salt across the surface in a purification rite known as shiomaki, drawing on Shinto beliefs that salt wards off evil and cleanses impurities to ensure a fair and spiritually safe match. The elevated design of the platform further underscores its sanctity, evoking elevated sacred sites in Shinto lore. Key markings on the dohyō include the shikiri-sen, two parallel white lines at the center where wrestlers line up and stare down opponents before charging. In professional sumo, the dohyō's reconstruction for every honbasho upholds centuries-old traditions, emphasizing impermanence and renewal central to Shinto practice. Amateur dohyō, by contrast, are often permanent installations in training facilities or regional venues, lacking the full ritual rebuilding but adhering to similar dimensions and materials for consistency. This distinction maintains the professional ring's role as a transient holy ground, dismantled to prevent lingering energies from influencing future contests.

Mawashi

The mawashi is the traditional loincloth belt worn by sumo wrestlers (rikishi) during both training sessions and competitive bouts, serving as the primary garment and a key element for grappling techniques. It consists of a long strip of fabric wrapped multiple times around the wrestler's waist and between the legs, providing coverage while exposing the buttocks to facilitate movement and grip. In yotsu-zumo, the preferred style of sumo that emphasizes belt-holding throws and pushes, the mawashi is secured tightly without knots to allow opponents secure handholds without easy targets for untying.^[57] Typically measuring 5 to 9 meters in length (varying by rank and type) and 40-50 centimeters in width when unwrapped, the mawashi is made from durable materials suited to the wrestler's rank: cotton for everyday practice and lower-division competitors, and silk for top-division (sekitori) tournament appearances. A standard cotton mawashi weighs approximately 1-2 kilograms, while the silk version used in official honbasho can reach 4-5 kilograms due to its density and reinforcements like the sagari (apron-like ties covering the front). Color distinctions reflect rank, with black cotton mawashi standard for wrestlers below sekitori status and white versions—cotton for training and silk for competitions—reserved for makuchi and juryo division rikishi to signify their elevated standing.^[58][57] The mawashi must be worn at all times during keiko (training) and dohyo matches, as it is integral to the sport's rules and traditions. Improper wrapping, such as insufficient layers or loose tucking, can result in the belt loosening during a bout, prompting the gyoji (referee) to halt the match; repeated or deliberate issues may lead to penalties, including disqualification for exposing the wrestler or hindering fair play. Each mawashi is custom-fitted to the individual rikishi's physique for optimal security and performance, and wrestlers maintain several sets—often boiled for sterilization—to ensure hygiene amid the physically demanding environment.^[57][59]

Tawara

Tawara are semi-circular bales made from rice straw that form the raised boundary of the sumo ring, known as the dohyō. A total of 12 tawara encircle the 4.55-meter-diameter clay platform, with eight positioned along the visible circumference and four slightly recessed under the platform at the cardinal directions, referred to as tokudawara. These bales stand approximately 30 cm high, partially buried in the clay and covered with a thin layer of the same material for durability and integration with the ring's surface. As integral components of the dohyō structure, tawara have been used traditionally to delineate the sacred wrestling space. During a sumo bout, the tawara serve as the critical boundary markers: a wrestler is defeated if any part of their body other than the soles of their feet touches the ground outside the tawara line. The raised edges also offer practical grip for foot placement, enabling rikishi to hook their toes or pivot atop the bales to resist being forced out, often in dramatic edge-of-the-ring struggles. This dual role emphasizes the tawara's importance in both the physical and strategic aspects of competition. Tawara are replaced periodically to maintain the ring's integrity, with an entirely new dohyō—including fresh bales—built before each official tournament. Rooted in Shinto traditions, the rice-straw bales symbolize purity and abundance, evoking sumo's ancient origins as a harvest ritual to honor deities and ensure prosperity.

Shimenawa

The shimenawa is a thick rice-straw rope, measuring approximately 4.55 meters in diameter, hung around the dohyo to demarcate the sacred space in sumo wrestling.^[60] It is adorned with zigzag paper streamers known as shide, which play a key role in Shinto purification rituals to ward off evil spirits and sanctify the area.^[61] The shimenawa is installed during the preparatory dohyo matsuri ceremony at the start of each tournament and removed after the conclusion of the bouts to preserve its ritual purity.^[60] Practically, it helps prevent external interference by clearly defining the boundary of the ring, ensuring focus on the contest within the consecrated zone. The tsuna worn by yokozuna during their dohyo-iri entrance ceremony serves as a personal version of the shimenawa, symbolizing their elevated, divine-like status in the sport.^[62] Renewed for every basho as part of the dohyo's reconstruction, the shimenawa embodies the Shinto principle of separating the human realm from the divine, marking the dohyo as a yorishiro—a site where kami spirits may descend.^[63]

Officials and Ceremonies

Gyōji

The gyōji (行司) serve as the robed referees in professional sumo wrestling, positioned at the corner of the dohyō to officiate bouts by signaling the start after wrestlers assume their crouching stance, monitoring the action for rule violations, and declaring the end upon a decisive outcome. They use a gunbai, a stiff paper fan mounted on a wooden handle, to direct wrestlers during the tachi-ai (initial charge), enforce adherence to prohibitions like hair-pulling or eye-gouging, and indicate the bout's conclusion by pointing toward the victor. Upon ending the match, the gyōji announces the kimarite, the specific technique that secured the win from an official list of 82 recognized methods, ensuring the decision reflects sumo's emphasis on technique over mere force.^[2][64][65] Like rikishi, gyōji are organized in a hierarchical ranking system paralleling the wrestlers' divisions, from jonokuchi (lowest) to the top tiers of sanyaku-gyōji (refereeing top-division matches) and tate-gyōji (chief referee, equivalent to yokozuna level), with only one tate-gyōji and one fuku-tate-gyōji (deputy) at any time; promotions depend on seniority, performance, and avoiding errors in calls. The tate-gyōji oversees the final musubi-no-itchi bout each tournament day and holds ultimate authority among referees. As of November 2025, the Japan Sumo Association employs 45 gyōji, with 27 ranked at jūryō level or higher, though only about 20-25 actively officiate in major tournaments due to rotation and assignment by rank. In June 2025, gyōji Kimura Ginjirō was dismissed for embezzling relief funds, marking a recent scandal in the profession.^[66][65][67] In declaring the winner, the gyōji raises the gunbai toward the victor while shouting the wrestler's shikona (ring name) followed by "kachi" (victory), or toward the loser with "make" (defeat), a practice rooted in sumo's ritualistic traditions to maintain decorum and clarity. If the outcome appears ambiguous, the gyōji's call may trigger a mono-ii (deliberation) where they confer briefly with the shimpan (judges) seated around the ring, potentially affirming, reversing, or ordering a torinaoshi (rematch); the gyōji must then adjust their announcement accordingly.^[68][69] Gyōji enter the profession young, typically after completing compulsory education and before age 19, undergoing a three-year apprenticeship in a stable where they assist with chores, study sumo rules, and practice calls under senior guidance, with full promotion requiring decades of error-free service—often 15 years to jūryō eligibility and another 15 to sanyaku. They adhere to strict etiquette, including precise vocal intonation, unbiased positioning, and ritual bows, embodying sumo's Shinto-inspired purity; violations like incorrect kimarite calls can lead to demotion. Active gyōji remain lifelong employees of the Japan Sumo Association, balancing officiating with ceremonial duties like dohyō purification.^[65][70][66]

Shimpan

Shimpan (審判), or ringside judges, are a panel of five senior retired sumo wrestlers who oversee professional bouts from positions around the dohyō, primarily in the top two divisions of makuuchi and jūryō. These judges, drawn from the Japan Sumo Association's 23-member judging committee, are all former sekitori (jūryō and above), serving as oyakata (stablemasters), ensuring experienced adjudication. Selected for each basho on a rotating basis, with regular members serving one-year terms and chief shimpan two-year terms, they wear formal black kimono and haori-hakama to maintain a dignified presence. Their primary role is to verify the gyōji's decision in contentious matches, promoting fairness in scenarios like simultaneous touches to the ground or unclear exits from the ring.^[71][6][72] When a shimpan raises a hand to signal doubt over the gyōji's call, it triggers a mono-ii, a deliberation conference where the five shimpan ascend to the dohyō alongside the referee to review the bout. Decisions are reached by majority vote among the panel, with the head shimpan announcing the outcome via public address system, often consulting additional judges in a video review room if needed. Video replay has been integral to this process since its introduction in May 1969, following public backlash over a reversed decision in a match involving yokozuna Taihō that ended his 45-match winning streak; this innovation allows precise examination of close calls and has notably decreased post-bout disputes. Shimpan are not utilized in lower divisions below jūryō, where the gyōji's ruling stands without such oversight.^[73][6]

Do-hyō-iri

Do-hyō-iri refers to the ritual processions in which top-division sumo wrestlers, particularly those in the sanyaku ranks (yokozuna, ōzeki, sekiwake, and komusubi), enter the dohyō to purify the space and demonstrate respect before competitive bouts begin.^[74] These ceremonies are integral to sumo's Shinto-influenced traditions, where the dohyō is regarded as a sacred space inhabited by kami (gods), and the rituals invoke prayers for safety, prosperity, and successful tournaments.^[75] Wrestlers perform the do-hyō-iri in elaborate kesho-mawashi (decorative aprons), accompanied by a gyōji (referee) who leads the procession, underscoring the hierarchical structure of sumo.^[2] There are two primary types of do-hyō-iri for sanyaku wrestlers: the standard group ceremony for ōzeki and lower sanyaku ranks, and the specialized tsuna-shiki for yokozuna. In the standard do-hyō-iri, wrestlers from the east and west sides enter together in succession, clapping hands to attract the attention of the gods, raising arms to show they are unarmed, stamping feet to expel evil spirits, and tossing salt for purification.^[76] The yokozuna's tsuna-shiki, by contrast, is an individual performance where the grand champion wears a heavy hemp rope (tsuna) symbolizing their exalted status, enters the dohyō attended by attendants (tsukebito), and dramatically unwinds the rope after completing similar purifying gestures.^[77] These ceremonies occur before the main bouts of each day in a honbasho tournament, emphasizing the wrestlers' role as performers in a ritualistic display of power and reverence.^[75] The do-hyō-iri symbolizes sumo's deep Shinto roots, blending athletic competition with spiritual purification to ensure harmony and ward off misfortune, while also highlighting the rank-based hierarchy among wrestlers.^[75] Often viewed as a form of performance art, the ceremonies project authority through deliberate movements and stoic expressions, captivating audiences with their theatrical intensity.^[77] Lower-ranked wrestlers in the jūryō and makuchi divisions participate in simpler collective versions of the do-hyō-iri, without the individualized pomp of sanyaku rituals, maintaining the tradition's accessibility across divisions.^[74]

Danpatsu-shiki

The Danpatsu-shiki, literally "hair-cutting ceremony," is a formal ritual in sumo that signifies the retirement of a rikishi through the severing of their traditional topknot, or mage, which represents the conclusion of their active career as a professional wrestler.^[78][79] This symbolic act underscores the wrestler's departure from the disciplined world of sumo, where the mage is a mandatory hairstyle for sekitori (top-division wrestlers) and embodies their identity within the sport.^[79] The ceremony typically occurs several months after the wrestler's formal retirement announcement, known as intai, and is often scheduled on a weekend shortly after a major tournament in Tokyo to maximize attendance.^[80] Held at venues like the Ryogoku Kokugikan, it draws dignitaries, fellow rikishi, family members, stablemates, and paying fans who purchase tickets for the privilege of participating.^[80][78] The retiring rikishi, dressed in their mawashi (belt), sits elevated on the dohyo (ring), while a gyoji (referee) guides approximately 200 to 400 guests in making sequential small snips at the mage using ceremonial scissors.^[78] The first cut is performed by the wrestler's stablemaster, followed by honored guests such as senior oyakata (elders), family, and supporters, with the stablemaster delivering the final snip to complete the severance.^[81][82] This event serves as an emotional farewell, featuring speeches from the retiree expressing gratitude to mentors, peers, and fans, as well as reflections on their career achievements and challenges.^[80] It also functions practically as a fundraiser, with proceeds from ticket sales and donations supporting the wrestler's transition—either to civilian life outside sumo or to the role of an oyakata within a stable.^[80] The Danpatsu-shiki traces its origins to the Edo period (1603–1868), when the chonmage hairstyle became standardized for sumo wrestlers, evolving into a key rite of passage for retirement.^[79] For prominent rikishi, such as former yokozuna, the ceremony is frequently televised, enabling broader public engagement with this poignant tradition.^[78]

Tournaments and Schedules

Basho

A basho is a professional sumo tournament organized by the Japan Sumo Association, held six times annually in the odd-numbered months of January, March, May, July, September, and November, with each event spanning 15 consecutive days.^[1][83] These tournaments rotate among four primary venues to engage fans nationwide: three are hosted in Tokyo at Ryōgoku Kokugikan, while the others occur in Osaka at Edion Arena Osaka, Nagoya at IG Arena, and Fukuoka at Fukuoka Kokusai Center.^[1][84] The Japan Sumo Association governs all aspects, including scheduling, wrestler assignments, and ranking promotions or demotions based on performance.^[85] Each basho encompasses matches across all six professional divisions—from the elite makuuchi to entry-level jonokuchi—allowing lower-division wrestlers to compete in the same event as top competitors.^[86] Wrestlers' records over the 15 days directly influence their standings in the official rankings (banzuke), with daily bouts determining wins and losses.^[83] In 2024, all 90 tournament days sold out for the first time in three decades, with strong demand persisting in 2025.^[87] Tournaments frequently sell out, with daily attendance filling venue capacities that range from approximately 7,000 to 11,000 spectators, reflecting strong public interest. Official ranked basho are specifically termed honbasho.^[87]

Honbasho

Honbasho (本場所) are the six official grand sumo tournaments held annually by the Japan Sumo Association, serving as the primary competitive events where wrestlers in the sekitori divisions—comprising the top makuuchi and juryo ranks—vie for promotion, demotion avoidance, and the prestigious yusho championship. These tournaments form the core of professional sumo's ranking system, with only their results determining a wrestler's banzuke position and career progression, distinguishing them from non-ranking events.^[2] Each honbasho spans 15 consecutive days, during which every sekitori wrestler participates in exactly 15 bouts, matched against opponents of comparable ranking to ensure competitive balance and highlight skill differences.^[88] A wrestler achieves kachi-koshi—a majority of wins—with at least eight victories, which is essential for maintaining or advancing their rank; conversely, fewer than eight wins results in make-koshi and potential relegation.^[88] The tournaments rotate locations across Japan, with three held at the historic Ryogoku Kokugikan arena in Tokyo during January, May, and September, while the others occur in regional venues: Osaka in March, Nagoya in July, and Fukuoka in November.^[89] This schedule underscores sumo's national significance, drawing large crowds to experience the full spectrum of rituals and matches. The yusho winner in the makuuchi division is awarded the Emperor's Cup—a sterling silver trophy symbolizing the sport's imperial heritage—along with substantial prize money, typically around 10 million yen, provided by sponsors.^[90] To uphold discipline and focus, wrestlers adhere to strict regulations during honbasho, including a prohibition on alcohol consumption and limited outings from their accommodations.

Jungyo

Jungyo are regional exhibition tours in professional sumo, conducted between the six official grand tournaments (honbasho) to bring the sport to audiences outside major urban centers. Organized by the Japan Sumo Association, these tours feature demonstration bouts and ceremonial elements that showcase sumo traditions without affecting wrestlers' rankings or banzuke positions.^[91][92] Held four times annually in spring (April), summer (August), autumn (October), and winter (December), jungyo collectively visit more than 30 locations each year, including local arenas, community halls, and shrines across Japan. For example, the summer tour often spans 24 locations over 26 days, traveling by bus to reach smaller cities and rural areas.^[93][92][94] Each event includes a complete dohyo construction and ring-entering ceremonies (dohyō-iri) for both jūryō and makuuchi wrestlers, complete with taiko drumming and sword-bearers for yokozuna performances, mirroring aspects of official tournaments. The bouts serve promotional purposes, raising funds through tickets and local sponsorships while deepening community appreciation for sumo as a cultural heritage.^[95][94] Participation is mandatory for sekitori (all wrestlers in the top two divisions, makuuchi and jūryō), who typically perform one or two bouts per day to stay in form during the inter-tournament periods. These exhibitions emphasize entertainment over competition, incorporating shokkiri (humorous skits demonstrating techniques and fouls) and opportunities for local fans to interact with wrestlers, such as handshakes or photos, alongside occasional amateur matches.^[92][96]

Torikumi

Torikumi refers to the daily schedule of bouts in a professional sumo tournament, meticulously arranged by the Japan Sumo Association to create balanced matchups that highlight wrestlers' strengths and foster excitement among spectators.^[86] This process ensures that each rikishi competes once per day against an opponent typically from the same division, promoting fair competition while adhering to traditional protocols.^[97] The arrangement of the torikumi is determined by officials from the judges division (shimpan) during daily Bout Composition meetings, which convene around 11 a.m. starting from the tournament's outset.^[86] These meetings evaluate the previous day's results to select opponents, considering factors such as rank proximity to balance competitive strengths and avoiding bouts between wrestlers from the same stable (heya) or blood relatives, except in playoffs.^[86][97] Pairings are announced progressively: for days 1 and 2, two days in advance around 3 p.m., and for subsequent days, the prior afternoon around noon, with updates posted on the association's website.^[98] This day-by-day approach allows adjustments to heighten drama based on emerging leaders and underperformers. The torikumi structure builds progressively throughout the 15-day basho, starting with lower-division matches in the morning and escalating to higher ranks, culminating in a climax featuring the top divisions on the later days.^[2] Top matches, often referred to as jidai, spotlight sanyaku wrestlers—the elite ranks including yokozuna, ozeki, sekiwake, and komusubi—and are strategically scheduled for days 14 and 15 to resolve championships and rivalries at the tournament's peak.^[2][97] Set uniquely for each basho, this scheduling indirectly shapes outcomes by pairing wrestlers in ways that test resilience against evolving competition.^[86]

Bout Mechanics

Tachi-ai

The tachi-ai (立合い) is the explosive initial charge that commences a sumo bout, in which both wrestlers rise simultaneously from deep crouches and collide forcefully, seeking to dominate the center of the ring.^[2] This moment, often described as the face-off, requires synchronization of breathing and precise timing to ensure a fair start.^[99] The setup involves each wrestler adopting the shikiri (四股) stance, placing both fists on the dohyō (土俵) soil behind their respective starting lines (shikiri-sen) without a fixed time limit for preparation.^[100] The bout begins only when both touch the ground simultaneously and charge together; any premature movement triggers the referee (gyōji) to call "matta" (待った), signaling a false start and requiring a restart.^[99] If the head judge deems the tachi-ai incomplete—such as insufficient contact with the soil—the bout halts immediately for repetition.^[100] Repeated matta may result in warnings from the judges. Higher-ranked wrestlers are allowed longer preparation times.^[99] Tactically, the tachi-ai establishes the bout's momentum, with a dominant charge often leading to a swift victory by driving the opponent toward the ring's edge.^[101] Experts note that up to 80% of a match's outcome can hinge on this opening clash, as it influences positioning for subsequent grips.^[101] Training regimens focus on explosive power, low posture, and reaction timing to execute a forceful entry while minimizing matta risks.^[102] A successful tachi-ai may transition into yotsu-zumo belt-fighting grips.^[101]

Yotsu-zumo

Yotsu-zumo is the traditional grappling style of sumo wrestling, characterized by wrestlers securing grips on each other's mawashi (the silk belt worn around the waist) using both hands, typically one over and one under the opponent's arms, to engage in close-contact combat.^[103] This "four hands" approach, from which the term derives (yotsu meaning "four"), emphasizes controlling the opponent's balance through leverage rather than distance-based attacks.^[104] The style favors larger wrestlers who can utilize their size and strength to maintain stable footing and execute forceful maneuvers, and it is particularly common among top-ranked competitors like yokozuna, who often rely on it for prolonged, tactical bouts.^[105] In contrast to oshi-zumo, which focuses on open-hand pushing and thrusting, yotsu-zumo requires precise positioning to avoid being driven back without a grip.^[6] Yotsu-zumo forms the basis for numerous recognized kimarite (winning techniques), such as yorikiri, where the wrestler forces the opponent out of the ring while maintaining a belt grip, demanding exceptional balance and leverage to overpower the foe.^[106] Most professional sumo bouts begin with wrestlers aiming to establish a yotsu position immediately after the tachi-ai (initial charge), as securing the mawashi often determines the bout's direction.^[107]

Oshi-zumo

Oshi-zumo is a fundamental style of sumo wrestling characterized by pushing and thrusting attacks that aim to drive the opponent out of the dohyō or down to the clay without grasping the mawashi belt.^[6] This approach relies on open-hand techniques such as tsuki-oshi, where wrestlers thrust their palms into the opponent's torso or upper body to create distance and momentum, often combined with rapid slaps known as tsuppari to disrupt balance and prevent close-range engagement.^[108] Unlike grappling styles, oshi-zumo maintains separation between competitors, emphasizing explosive force over sustained holds.^[109] The style particularly favors agile, smaller rikishi who leverage their quickness and footwork to execute precise angles and evade counters, as seen in wrestlers like Takakeishō who dominate through relentless pushing barrages.^[105] Numerous recognized kimarite fall under this category, including hatakikomi (slap-down thrust) where slaps to the face or arms cause the opponent to collapse forward, and oshidashi (frontal push-out) for direct expulsion from the ring.^[108] Bouts in oshi-zumo often begin or transition from unsuccessful attempts to secure belt grips, allowing wrestlers to pivot to thrusting when yotsu-style holds fail, thereby capitalizing on the initial tachi-ai charge.^[6] Success hinges on superior speed, timing, and spatial awareness to exploit openings, rather than raw power. In contemporary professional sumo, oshi-zumo has gained prominence for its dynamic, crowd-pleasing conclusions, with pushing contests frequently producing swift, visually striking victories in honbasho tournaments.^[110]

Henka

In sumo, henka (変化), literally meaning "change direction," refers to a defensive sidestep maneuver executed at the tachi-ai (initial charge), where one wrestler evades the opponent's forward momentum, allowing them to charge past, and then immediately counterattacks, often with a pull or slap-down.^[111][112] This tactic exploits the aggressive charging style common in sumo, turning the opponent's force against them for a quick victory.^[113] Although entirely legal under sumo rules, henka carries a controversial reputation as unsportsmanlike, particularly when overused or employed by high-ranking wrestlers like sanyaku (top-division elite), as it is perceived to avoid the honorable direct clash central to the sport's ethos.^[111][112] It proves effective against larger, momentum-driven opponents but invites fan backlash and disapproval from sumo officials, who view it as lacking dignity despite its strategic value.^[113] The move demands precise timing and balance, as a failed henka exposes the user to immediate retaliation and likely defeat.^[111] Notable examples include ozeki Takakeisho's use of a henka sidestep followed by a pulldown to secure a championship playoff win against Atamifuji in the 2023 Autumn Grand Sumo Tournament, which amplified fan frustration amid the young challenger's collapse.^[113] Similarly, yokozuna Hakuho's henka against ozeki Kisenosato on Day 14 of the 2012 Nagoya Basho drew widespread criticism for breaching an unwritten code against such tactics among top ranks, tarnishing an otherwise dominant performance.^[112] Unlike formal kimarite (winning techniques), henka functions as an evasive opening tactic rather than a classified method of victory.^[111]

Winning Techniques

Kimarite

Kimarite (決まり手) refers to the official winning techniques in professional sumo, categorized and recorded for each bout to describe the method by which a wrestler secures victory. These techniques are formally defined and maintained by the Japan Sumo Association, which recognizes a total of 82 distinct kimarite, encompassing a variety of maneuvers that force an opponent either out of the dohyō (ring) or down to the clay surface.^[114][115] The kimarite are broadly divided into yotsu-zumo styles, which involve gripping the opponent's mawashi (belt) for control, and oshi-zumo styles, focused on pushing, thrusting, or slapping without belt grips; additional categories include nage-waza (throwing techniques) and kake-waza (leg-tripping techniques). Frequencies vary by division and era; in the top makuuchi division, yotsu techniques like yorikiri (frontal force-out) have historically dominated, while oshi techniques such as oshidashi (frontal push-out) are also common, with the two together accounting for over 50% of wins as of 2022.^{[115][116][117]} Throws and trips, though effective, appear less often, with rare variants like izori (leaping backward body drop) recorded in fewer than 20 professional bouts historically.^[118] Immediately following a bout, the gyōji (referee) announces the kimarite based on observation, but the decision may be reviewed by the ringside shimpan (judges) through consultation or video replay if ambiguity arises. No kimarite is designated for default wins (fusen gachi), where an opponent forfeits, or for certain non-technique outcomes like simultaneous ring exits without a clear forcing action. The Association periodically updates the official list to standardize classifications, ensuring consistency across tournaments while preserving the sport's traditional techniques.^[115][114]

Yorikiri

Yorikiri (寄り切り), literally "belt force out," is a winning technique (kimarite) in which one wrestler secures a firm grip on the opponent's mawashi (belt) using both hands and drives the opponent backward out of the dohyo (ring) or down to the clay surface while retaining the hold throughout the bout.^[119][120] As a yotsu-zumo technique, yorikiri emphasizes belt-grabbing combat and demands superior physical strength combined with agile footwork to generate continuous forward momentum after the tachi-ai (initial charge).^[121] It accounts for approximately 30% of victories in the top makuuchi division, based on data from the 2010s, and is even more prevalent among higher-ranked wrestlers due to the style's suitability.^[116][121] The method involves no throwing or lifting elements, focusing solely on unrelenting frontal pressure to overpower the defender without releasing the grip.^[122] This straightforward approach is especially favored by large, powerfully built wrestlers, such as the retired yokozuna Hakuho, who employed yorikiri as his primary technique in over a quarter of his matches.^[121]

Hatakikomi

Hatakikomi (叩き込み), literally meaning "slap down," is a kimarite, or decisive winning technique, in professional sumo wrestling.^[123] It belongs to the oshi-zumo category of pushing and thrusting styles, where the wrestler uses open-hand slaps or thrusts to the opponent's upper body—typically the shoulder, back, or neck—to disrupt their balance and force any part of their body except the soles of the feet to touch the dohyo (the clay ring surface).^[119][86] This maneuver is executed without gripping the opponent's mawashi (belt), emphasizing speed and timing over brute strength.^[124] The technique is most effective at mid-range distance, allowing the attacker to maintain separation from belt-grabbing attempts while exploiting the opponent's forward momentum.^[125] It is frequently applied as a counter after dodging a failed tachi-ai (initial charge), turning the aggressor's lunge into an opportunity for a quick downfall.^[126] Hatakikomi accounts for roughly 8% of all victories in professional sumo bouts as of the 2010s, making it one of the more common oshi techniques despite its reliance on precise execution.^[127] Hatakikomi proves particularly advantageous against yotsu-zumo practitioners, who favor close-quarters belt grips and may overcommit when closing the gap against pushers, leaving them vulnerable to unbalancing slaps.^[124] Wrestlers specializing in oshi-zumo, such as former ōzeki Baruto, often incorporate hatakikomi to secure rapid wins by capitalizing on such mismatches in style.^[128] As long as the slaps avoid prohibited actions like hair-pulling, the technique remains fully legal under sumo rules.^[86]

Uwatenage

Uwatenage (外手投げ), translated as "outer arm throw," is a throwing technique in sumo wrestling where the rikishi secures an overarm grip on the opponent's mawashi with their outside arm, extended over the foe's arm, and lifts and pivots to throw the opponent over their hip.^[119] This maneuver relies on leverage from the partial mawashi grip, characteristic of yotsu-zumo styles that emphasize belt-holding.^[129] As one of the 82 official kimarite, or decisive winning techniques recognized by the Japan Sumo Association, uwatenage demands precise timing to exploit the opponent's balance and substantial upper body power to complete the lift and rotation.^[130] It accounts for approximately 8% of winning bouts in professional sumo as of the 2010s, highlighting its status as a reliable but not dominant method.^[127] The technique is particularly effective as a counter to an aggressive tachi-ai charge, where the incoming momentum of the opponent can be redirected into the throw, turning defense into victory.^[131] However, success hinges on maintaining the grip; if it slips due to sweat or resistance, the executing rikishi risks being thrown or pushed out themselves, exposing a vulnerability in close-quarters combat.^[132] Wrestlers with strong yotsu fundamentals, such as former yokozuna Kisenosato Yutaka, have made uwatenage a notable part of their arsenal.^[133]

Records and Status

Kachi-koshi

Kachi-koshi (勝ち越し), meaning "win overflow," denotes a wrestler's achievement of more wins than losses in a professional sumo tournament, specifically securing eight or more victories out of the 15 bouts contested by sekitori (wrestlers in the top two divisions, juryo and makuuchi).^[134] This threshold ensures the wrestler avoids demotion in rank and opens the possibility of promotion on the banzuke, the official ranking sheet published before each honbasho.^[86] In contrast, make-koshi (負け越し), or a losing record of seven or fewer wins, typically results in relegation, heightening the pressure on competitors to reach this benchmark. For sekitori, an 8-7 record represents the bare minimum kachi-koshi required to retain salaried status and avoid dropping out of the divisions, as failure to achieve it over consecutive tournaments can lead to demotion to the unsalaried makushita division.^[86] Advancement to higher ranks, particularly within the sanyaku (the elite group comprising komusubi, sekiwake, and ozeki), demands stronger performances, such as 10 or more wins, to demonstrate dominance and justify elevation by the banzuke committee.^[22] The committee evaluates these records holistically, factoring in the quality of opponents and overall tournament context, to determine precise positioning on the next banzuke. Achieving kachi-koshi is a pivotal milestone that stabilizes a wrestler's career trajectory and positions them for potential yusho contention in subsequent events.^[134]

Yusho

In professional sumo, the yusho (優勝), meaning "championship," is the highest honor awarded at the conclusion of each of the six annual honbasho tournaments to the wrestler who achieves the best win-loss record in their division. In the top makuuchi division, where wrestlers compete over 15 days, the yusho typically goes to the competitor with 13 or more victories, though a perfect 15-0 zensho yusho is the ultimate achievement. Ties for the top record are resolved through a kettei-sen playoff bout or series of bouts held immediately after the final matches on the tournament's last day.^[90] The yusho winner in the makuuchi division receives the prestigious Emperor's Cup, a gold-lacquered trophy presented by a representative of the Imperial Household Agency during a ceremony on the tournament's closing day, symbolizing the emperor's recognition of the champion's excellence. This presentation underscores the deep ties between sumo and Japanese imperial tradition, with the cup originally donated by Emperor Taisho in 1925. Alongside the Emperor's Cup, the yusho winner may also receive additional trophies from sponsors, government bodies, and sumo elders, though the imperial award remains the most coveted.^[90] Special prizes, known as sansho (三賞), complement the yusho and recognize outstanding performances by other wrestlers, often those who fall short of the championship but demonstrate exceptional skill. The shukun-sho (殊勲賞), or Outstanding Performance Prize, is given to a wrestler who defeats the eventual yusho winner or shows remarkable technical prowess across the tournament, typically requiring at least 11 wins. The kantosho (努力賞), or Fighting Spirit Prize, honors wrestlers with strong records—usually 10 or more wins—who exhibit grit and determination, particularly in comebacks from early losses. These prizes, each worth about 2 million yen, are awarded on the final day and can boost a wrestler's reputation and promotion prospects.^[135] Consistent double-digit wins in back-to-back yushos are a key criterion for promotion to the highest sumo ranks of ozeki and yokozuna. Rank promotion from sekiwake to ozeki usually is granted to rikishi that achieve at least 33 wins during the last three yushos, occasionally already after 32 wins.^[35] The highest rank of yokozuna is granted after two consecutive championships or occasionally after comparable achievements like steadily coming in second between championships.^[136] Historical yusho records are meticulously tracked by the Japan Sumo Association, with legends like Taiho Koki holding 32 top-division titles, highlighting the prestige and rarity of repeated success. Yusho are also awarded in the lower divisions—juryo, makushita, sandanme, and jonokuchi—mirroring the top-division format but with fewer bouts (7 or 15 days depending on the division), fostering competition across all levels and enhancing sumo's popularity among fans.^[137]

Fusenpai

Fusenpai (不戦敗), literally "no battle defeat," refers to a forfeit loss in professional sumo wrestling awarded to a rikishi who does not appear for a scheduled bout, most often due to injury, illness, or other unavoidable absence. The opponent receives a fusenshō (不戦勝), or forfeit victory, without any actual competition taking place on the dohyō. This outcome is recorded immediately if the absence occurs after the daily matchups (torikumi) have been announced, and it is particularly prevalent in the latter stages of a 15-day honbasho tournament when accumulated injuries force wrestlers to sit out remaining matches.^{[138][86][139]} In terms of tournament records, a fusenpai counts as a full loss for the absent rikishi, contributing to their overall make-koshi (losing record) and potentially hindering achievement of kachi-koshi (a winning record of at least eight victories), which is essential for promotion on the banzuke ranking sheet. Conversely, the fusenshō awarded to the opponent is treated as a standard win in calculating their record for promotions and demotions, though such victories are sometimes denoted separately in official documentation to distinguish them from kimarite-based triumphs. While fusenshō bolster a wrestler's win tally and yūshō (tournament championship) eligibility, an excess of them can diminish perceptions of competitive merit, as they do not reflect direct on-dohyō success against active opponents. Frequent fusenpai due to injury commonly prompt full withdrawal (kyūjō) from the basho to prioritize recovery and prevent long-term career harm.^[86][139]

Intai

Intai (引退), meaning "retirement," denotes the formal cessation of a professional sumo wrestler's active career under the Japan Sumo Association (JSA). The process requires the wrestler to submit a retirement notice through their stablemaster to the JSA for approval, after which the Association issues an official public announcement.^[140] Retirements often occur mid-career due to persistent injuries, health complications, or involvement in scandals, as seen in cases like former yokozuna Terunofuji's 2025 retirement prompted by chronic knee issues. His retirement in January 2025 temporarily left professional sumo without a yokozuna until subsequent promotions later that year.^[141] The announcement is typically preceded by an emotional press conference where the wrestler addresses the media, expressing gratitude, regrets, and future plans, with JSA representatives present to confirm the decision.^[142] Wrestlers remain under contract with their stable until official retirement, at which point they forfeit sekitori status—reserved for top-division competitors—losing associated privileges such as monthly stipends, private living quarters, and tournament allowances.^[143] Qualified retirees may transition into oyakata (stablemasters), coaching roles that require prior achievement of at least maegashira rank for several years or higher sanyaku status, along with Japanese citizenship for non-nationals; this allows them to purchase elder stock (toshiyori kabu) and lead a stable.^[144] The process culminates in the danpatsu-shiki ceremony, a public event marking the symbolic cutting of the wrestler's chonmage topknot.^[145] Historically, sumo careers average 10-15 years, with wrestlers often entering as teenagers, typically at age 15 after completing junior high school, and retiring by their early 30s due to the sport's physical demands.^[146][147]