Sumo
Sumo (相撲, sumō) is a traditional Japanese form of competitive full-contact wrestling in which two rikishi (wrestlers) attempt to force their opponent either out of a circular ring known as a dohyō or to touch the clay surface inside it with any body part other than the soles of their feet.[1] The sport has no weight classes or time limits for bouts, emphasizing technique, strength, and balance within a ring measuring 4.55 meters in diameter raised on a 6.7-meter square platform of specially prepared clay.[1] Originating over 1,500 years ago as a Shinto ritual performed to entertain deities and pray for bountiful harvests, sumo evolved from ancient ceremonial matches into a structured professional discipline during the Edo period (1603–1868).[1] Professional sumo, exclusively practiced in Japan under the governance of the Japan Sumo Association, features six annual grand tournaments (honbasho) held over 15 days each in Tokyo, Osaka, Nagoya, and Fukuoka, where approximately 700 rikishi compete across divisions ranked on a banzuke that determines matchups based on prior performance.[1] Wrestlers progress through lower divisions like jonokuchi and makushita toward the salaried upper echelons of juryo and makuuchi, with the pinnacle being the yokozuna rank, a lifetime honor bestowed on only 72 individuals since the late 18th century for demonstrating consistent dominance and exemplary conduct, such as securing two consecutive tournament championships from the ozeki level.[1][2] Yokozuna, meaning "horizontal rope" in reference to the sacred white belt they wear, embody the sport's ideals of power and dignity but face mandatory retirement if unable to uphold these standards, underscoring sumo's fusion of athletic prowess with ritualistic and ethical discipline.[2] The dohyō itself holds sacred significance, adorned with a shrine-like roof and entered via elaborate ceremonies including salt purification, reflecting sumo's enduring ties to Shinto traditions.[1]Etymology
Origins and Linguistic Evolution
The term sumō originates from the Old Japanese verb sumau or sumafu, signifying "to compete," "to mutually resist," or "to clash in contention."[3] This verbal root gave rise to the nominal form sumahi, an ancient term for "battle" or "wrestling match," attested in foundational texts including the Kojiki (compiled in 712 AD) and Nihon Shoki (720 AD), where it describes combative encounters without specifying the kanji script.[4] [3] Phonetic evolution transformed sumahi into the modern sumō through natural linguistic shifts in Middle Japanese, a process completed by the medieval period, while retaining its core connotation of reciprocal physical competition.[3] The associated kanji 相撲—comprising 相 ("mutual" or "facing each other") and 撲 ("to strike" or "to beat")—were retroactively applied during the Heian period (794–1185 AD), yielding a literal sense of "mutual striking," though the pronunciation follows native Japanese kun'yomi rather than the Sino-Japanese on'yomi sōboku.[5] This orthographic adoption aligned the spoken vernacular with imported Chinese characters, common in classical Japanese literature, without altering the term's indigenous etymological foundation. In European languages, sumo appeared as a loanword by the mid-19th century amid Japan's opening to the West, with the Oxford English Dictionary recording its earliest English usage in 1864 in nautical accounts of Japanese customs.[6] Etymological references standardize its entry into English around 1880, directly from Japanese sumō meaning "to compete," reflecting observations of the sport by foreigners like Commodore Perry's expedition personnel in 1854.[7] Subsequent dictionaries, such as Merriam-Webster, date widespread adoption to 1893, preserving the term's specificity to the Japanese wrestling form without semantic dilution.[8] This borrowing underscores sumō's distinctiveness from global wrestling variants, emphasizing its ritualistic and cultural embeddedness.History
Prehistoric and Ancient Roots
The mythological origins of sumo are described in Japan's ancient chronicles, the Kojiki (compiled in 712 AD) and Nihon Shoki (720 AD), which recount a contest of strength between the gods Takemikazuchi, deity of thunder and swords, and Takeminakata, god of wind and hunting, on the banks of the Tenryu River to settle territorial disputes among the kami.[9][10] These texts portray the match as a foundational ritual act, emphasizing physical prowess as a divine means of resolving conflict, with Takemikazuchi emerging victorious by pinning his opponent.[11] The earliest recorded human sumo bout appears in the Nihon Shoki, dated to 23 BC during the reign of Emperor Suinin, pitting the potter Nomi no Sukune against the warrior Taima no Kehaya in a contest to determine superior strength.[12] Nomi prevailed by kicking and shattering Kehaya's ribs, an act that reportedly led to the establishment of sumo as a courtly diversion and the origins of tomb-building techniques using kicked clay clods.[1] Such accounts suggest sumo functioned initially as a test of martial utility and ritual entertainment, though their historicity relies on 8th-century compilations blending legend with oral traditions rather than contemporary documentation. Archaeological evidence from the Kofun (Tumulus) period (c. 250–538 AD) includes haniwa clay figurines depicting wrestlers in stances suggestive of sumo grips and throws, indicating organized combative rituals possibly tied to funerary or agricultural ceremonies for Shinto deities.[13] These artifacts, unearthed from burial mounds, predate written records and imply wrestling practices integrated into elite Yamato society, potentially evolving from Yayoi-period (c. 300 BC–300 AD) communal strength displays for harvest prayers, though direct continuity remains inferential absent textual corroboration.[14] The first verifiable imperial sumo event occurred in 642 AD under Empress Kōgyoku, involving "strongman wrestling" (chikarazumo) to entertain envoys, marking a shift toward formalized court performance.[15]Medieval Developments (1185–1603)
![Depiction of legendary sumo wrestlers Kawazu Saburō overcoming Matano Gorō][float-right] Following the decline of imperial authority after 1185, sumo diminished in prominence at the court but gained traction among the emerging samurai class during the Kamakura period (1185–1333). Samurai incorporated sumo into their training regimen to cultivate strength, agility, and discipline vital for battlefield effectiveness, transforming the practice from ritualistic performance to practical martial exercise.[9][16] The Muromachi period (1336–1573) saw sumo's expansion beyond military circles, evolving into a spectator event accessible to the masses with the introduction of entrance fees, signaling early commercialization. Professional wrestlers began emerging, supported by patrons, as sumo matches served both entertainment and fundraising purposes for local communities.[4][17] Amid the Sengoku period's (1467–1603) widespread warfare and instability, kanjin sumo—public tournaments organized to solicit donations—proliferated to fund shrine reconstructions, temple buildings, and infrastructure like bridges. These events preserved sumo's continuity, drawing crowds despite societal disruptions and laying groundwork for organized competitions in subsequent eras.[10][18]Edo Period Professionalization (1603–1867)
During the Edo period (1603–1867), sumo underwent significant professionalization amid the relative peace of the Tokugawa shogunate, evolving from intermittent regional contests into structured, spectator-oriented events. Kanjin-zumō, or fund-raising sumo tournaments organized to support shrine and temple maintenance or reconstruction, became a primary vehicle for this development, drawing crowds to venues like Ekō-in temple in Edo's Ryogoku district, where the first such event occurred in September 1768.[19] These tournaments typically lasted eight to ten days and were officially sanctioned in Edo by 1761, establishing regular schedules and admission fees that sustained full-time wrestlers. The emergence of the heya (stable) system further institutionalized the sport, with wrestlers residing and training communally under an oyakata (stablemaster), a structure that originated in the Genroku era (1688–1704) and proliferated throughout the period, enabling specialized training and hierarchical organization.[20] Professional groups formed in Edo and Osaka, fostering rivalries that refined rules and techniques, including the standardization of the dōhyō (clay ring) and bout protocols still used today.[21] A merit-based ranking system, documented in banzuke charts, developed to order wrestlers by performance, laying the foundation for divisions like ōzeki and precursors to the yokozuna title, which incentivized competition and professional dedication.[22] By the late 18th century, sumo associations traced their roots to these Edo-era groups, with wrestlers often drawn from rural commoners who pursued the sport as a career, supported by patronage and gate revenues rather than solely religious imperatives.[1] This era's innovations transformed sumo into Japan's premier professional athletic pursuit, blending Shinto traditions with commercial viability.Modern Professional Sumo (1868–Present)
The Meiji Restoration of 1868 dismantled the feudal sponsorship system that had sustained sumo during the Edo period, leading to a temporary decline as the sport was perceived as incompatible with Japan's rapid Westernization and modernization efforts.[14] Emperor Meiji intervened by organizing a national tournament in 1884 at the Imperial Palace grounds, which restored sumo's prestige and positioned it as a emblem of Japanese resilience and tradition amid cultural upheaval.[23] This revival prompted the government to regulate sumo more formally, with early 20th-century reforms standardizing rules and venues to align with national identity post-feudalism. In 1925, the Japan Sumo Association (Nihon Sumō Kyōkai) was formed by merging competing Edo-era factions, establishing centralized governance over professional sumo and formalizing the six annual grand tournaments known as honbasho.[24] These tournaments occur over 15 days each: Hatsu basho in January, Haru in March (Osaka), Natsu in May, Nagoya in July, Aki in September, and Kyushu in November (Fukuoka), with three held at Tokyo's Ryogoku Kokugikan arena, a purpose-built venue completed in 1909 and expanded post-1958 earthquake.[25] Wrestlers (rikishi) compete daily in their division, accumulating wins to determine rankings via the banzuke system, emphasizing endurance and consistency over single-elimination formats.[26] The late 20th century marked sumo's internationalization, beginning with Hawaiian-born Akebono becoming the first non-Japanese yokozuna in 1993, followed by American Samoan Musashimaru in 1999.[27] Mongolian recruits dominated thereafter, with Asashōryū (2003), Hakuhō (2007, record 45 championships), Harumafuji (2012), Kakuryū (2014), and Terunofuji (2021) ascending to yokozuna, reflecting rigorous stable training that attracts international talent despite cultural barriers like language and hierarchy.[28] This shift has elevated competitive standards but sparked debates on tradition preservation, as foreign wrestlers comprise a significant portion of top ranks by the 2020s. Professional sumo has endured scandals eroding public trust, including a 2010 match-fixing probe that suspended 23 wrestlers and ozeki after evidence of bout-rigging via mobile payments, and yakuza-linked gambling rings exposed in the same era.[29] Hazing violence culminated in the 2007 death of 17-year-old apprentice Rui Nakai from blows by stablemates, resulting in the stable master's expulsion and stricter oversight rules.[30] The association responded with reforms like banning mobile phones during tournaments and enhancing apprentice protections, yet persistent issues underscore tensions between sumo's insular heya (stable) culture and modern accountability demands.[31]Cultural and Religious Foundations
Shinto Rituals and Symbolism
Sumo's rituals and symbols are deeply rooted in Shinto practices, originating from ancient ceremonies to entertain kami (deities) and pray for bountiful harvests.[32] These elements transform the dohyo (ring) into a sacred space, with wrestlers and officials performing purification rites to ward off evil spirits and invoke divine favor.[24] The Japan Sumo Association maintains these traditions, ensuring that professional tournaments begin with consecration ceremonies led by gyoji (referees) acting as Shinto priests.[33] Prior to each honbasho (grand tournament), a dohyo-matsuri ritual consecrates the newly constructed dohyo, purifying it as a dwelling for gods.[34] This involves offerings and prayers, emphasizing the ring's status as consecrated ground akin to a Shinto shrine.[33] The dohyo's tawara (rice-straw bales) in the four corners symbolize sacred offerings to kami, while the overhead tsuriyane (suspended roof) mimics ancient Shinto shrine architecture, reinforcing the space's sanctity.[34] Before bouts, wrestlers perform shiomaki, throwing salt onto the dohyo to cleanse impurities and protect participants, a direct application of Shinto harai (purification).[35] This ritual, repeated multiple times per wrestler, ensures the ring remains free of malevolent forces.[36] The dohyo-iri (ring-entering ceremony) by top-division wrestlers includes stomping, hand-clapping, and thigh-slapping to exorcise evil and pledge fair combat to the deities.[36] Yokozuna bear the tsuna, a thick shimenawa (sacred rice-straw rope) twisted leftward, symbolizing ritual purity and demarcation of sacred from profane realms in Shinto tradition.[37] This rope, hand-woven by specialists and weighing up to 15 kilograms, wards off evil and signifies the wrestler's embodiment of divine strength.[38] Gyoji attire, including colorful aprons and fans, evokes Shinto priestly garb, underscoring the officiants' role in maintaining ceremonial integrity.[24]Role in Japanese Society and Tradition
Sumo occupies a central position in Japanese society as the national sport, symbolizing physical prowess, ritual purity, and cultural continuity dating back over 1,500 years. Its origins lie in Shinto practices where performances entertained kami (deities) to secure agricultural abundance, a role that persists in ceremonial elements like the dohyo (ring)'s sacred construction and salt purification rituals to ward off evil spirits.[39][32] These traditions underscore sumo's function beyond athletics, as a vessel for communal reverence toward nature and ancestral spirits, fostering social cohesion through shared observance of hierarchy and discipline among rikishi (wrestlers).[40] Historically, sumo integrated into imperial ceremonies during the Nara Period (710–794 CE), where annual events at the court combined wrestling with music, dance, and prayers for the emperor's prosperity, elevating it from provincial rituals to a state-endorsed tradition.[1] By the Edo Period (1603–1868), it professionalized while retaining Shinto festivals like the Kanjin Sumo, public performances funding temple repairs and reinforcing societal values of endurance and respect.[26] In contemporary Japan, sumo reinforces national identity, with yokozuna (grand champions) embodying near-divine status through rituals such as the dohyo-matsuri (ring-offering ceremony), where a gyoji (referee) prays for safety and fairness, linking modern tournaments to ancient harvest rites.[41] The sport's societal role extends to local festivals, such as those in Fukuno or Oita Prefecture, where amateur bouts revive village customs for community bonding and spiritual invocation, often involving symbolic matches like infant sumo to bless newborns.[42] Rikishi, adhering to strict codes of conduct including topknot hairstyles and mawashi loincloths, model Confucian-influenced virtues of loyalty and perseverance, influencing public perceptions of masculinity and resilience amid Japan's post-war modernization.[24] International tours by wrestlers further export these traditions, positioning sumo as a diplomatic tool for cultural soft power, though scandals like match-fixing in 2011 have tested its moral authority without eroding its ritual core.[21] Despite globalization, sumo's endurance stems from its ritualistic framework, which prioritizes symbolic gestures—such as the tachiai stare-down and salt toss—over mere competition, cultivating societal emphasis on harmony between human effort and divine will.[43] This integration sustains sumo's prestige, with attendance at the six annual honbasho (grand tournaments) exceeding 100,000 per event in venues like Ryogoku Kokugikan, where spectators partake in a living archive of Japan's pre-modern ethos.[44]Rules and Techniques
Dohyo Construction and Sacred Space
![Tsuriyane roof over the dohyō at Ryogoku Kokugikan]float-right The dohyō consists of a circular ring 4.55 meters in diameter, formed by partially buried straw bales atop a mound of compacted clay covered in sand.[45] In professional tournaments, it rises 34 to 60 centimeters high on a square clay platform measuring 6.7 meters per side.[45] Construction demands approximately 30 tons of clay soil, layered and pounded over three days with traditional implements like shovels and hoes by dohyō-kata specialists from the sumo community.[46][47] A fresh dohyō is erected for each of the six annual grand tournaments and ritually dismantled post-event to maintain its sanctity.[48] Regarded as a sacred Shinto shrine where deities preside, the dohyō embodies sumo's ritual origins, transforming bouts into spiritual enactments rather than mere sport.[34] The dohyō matsuri, a pre-tournament purification rite, features Shinto prayers led by a senior gyōji referee, who invokes divine protection for participants, venue safety, and agricultural abundance.[49] Wrestlers further consecrate the space by scattering salt—a potent Shinto purifier—to exorcise impurities before each match.[50] Overhanging the ring, the tsuriyane roof mimics Shinto shrine gables, adorned with tassels symbolizing the four cardinal directions and seasonal colors, reinforcing the dohyō's holiness.[40] This layered symbolism ensures the arena remains a delimited holy precinct, insulated from profane surroundings.Bout Initiation and Winning Methods
Sumo bouts commence with a series of preparatory rituals performed by the wrestlers, known as rikishi, to purify the dohyo and establish psychological dominance. Each rikishi throws salt into the ring to cleanse it of evil spirits and performs shiko, high leg stomps to drive away demons, before retreating to their corners.[51] These actions, rooted in Shinto tradition, set the stage for the confrontation, with higher-ranked wrestlers allotted up to four minutes for preparation in the makuuchi division.[51] The core initiation occurs at the shikiri-sen, parallel lines marking starting positions on the dohyo. Rikishi repeatedly approach these lines, adopting sonkyo—a deep crouch with heels raised and hands on knees—to mimic readiness, often engaging in staring contests and false starts to unsettle the opponent.[52] The tachiai, or initial charge, begins only when both rikishi simultaneously touch both fists to the clay surface, signaling mutual consent without a referee's signal; premature or uneven starts result in matta, a restart called by the gyoji (referee).[53] [52] This process emphasizes balance and timing, as the gyoji positions himself centrally to synchronize the competitors.[54] Victory in a sumo bout is determined by two primary conditions: forcing any part of the opponent's body—excluding the soles of the feet—to touch the ground inside the dohyo first, or compelling the opponent to step outside the tawara straw bales encircling the ring with any body part.[55] [56] The wrestler who achieves either condition first wins, regardless of subsequent actions; simultaneous touches are resolved by judges reviewing the instant of contact.[57] The Japan Sumo Association classifies 82 kimarite, or decisive techniques, used to secure these wins, though approximately a dozen dominate professional bouts.[58] Common methods include yorikiri, a frontal force-out achieved by gripping the opponent's mawashi belt and thrusting forward; oshidashi, pushing the opponent out using open hands or extended arms without belt grip; and tsukitaoshi, slapping down from a pushing attack.[59] [55] Throwing techniques like kote-nage (arm lock throw) or sutemizori (beltless back throw) and leg trips such as ashitori (single-leg takedown) constitute rarer but effective means, with yorikiri and oshidashi accounting for over 60% of victories in modern tournaments.[59] These techniques prioritize leverage and momentum over strikes, aligning with sumo's emphasis on controlled power within the sacred ring.[55]Refereeing and Judging Criteria
The gyōji, or referee, officiates each bout from the center of the dohyō, attired in a colorful kimono with a ceremonial sword and paper streamers symbolizing authority. Higher-ranking gyōji don split-toe tabi socks and straw zori sandals, distinguishing them from lower ranks who officiate barefoot. The gyōji initiates the tachi-ai clash by calling "Hakkeyoi!" once both wrestlers touch the clay simultaneously with their fists, enforcing restarts for false starts or uneven positioning. Throughout the bout, the gyōji observes for infractions such as hair-pulling or eye-gouging, though such calls are rare and typically result in immediate disqualification. At the bout's end, the gyōji signals the winner by directing their gunbai fan toward the victor and vocalizing the outcome, even if uncertain, to maintain match flow.[60][61][62] Five shinpan, or judges—retired wrestlers of at least ōzeki rank and members of the Japan Sumo Association—sit at the dohyō's corners in formal hakama attire, providing oversight without direct intervention during active bouts. These judges scrutinize the gyōji's call for accuracy against core criteria: a wrestler wins by forcing any part of the opponent to touch the ground first (excluding the soles of the feet) or by driving any body part beyond the ring's tawara straw bales. No holds below the waist, strikes, or chokes are permitted, with violations leading to loss or penalty. Bouts have no fixed duration but conclude instantly upon meeting a win condition, prioritizing the first decisive contact or expulsion.[55][57][63] Disputes trigger a mono-ii conference if any shinpan raises a white fan post-bout, signaling doubt. The shinpan ascend the dohyō to confer privately with the gyōji, who offers non-voting input on observations. Consensus determines if the call stands, reverses (e.g., crediting a overlooked technique), or necessitates a torinaoshi rematch for mutual faults like premature engagement. The head shinpan, positioned opposite the gyōji, leads deliberations and may address the crowd on complex reversals, as seen in professional tournaments where such reviews occur in about 1-2% of top-division bouts. This human-centric process, absent video replay, upholds sumo's ritual purity but invites scrutiny for subjective elements, with historical data showing reversals favoring technique over initial expulsion calls in roughly 40% of mono-ii cases.[64][57][65]Professional Sumo
Divisions and Rank Structure
Professional sumo, governed by the Japan Sumo Association, organizes its approximately 550 wrestlers into six divisions, with rankings determined by the banzuke, a hierarchical list published before each of the six annual grand tournaments (honbasho). Wrestlers compete in 15-day tournaments, earning promotion or facing demotion based on their win-loss records: a majority of wins (kachi-koshi, typically 8-7 or better) advances one's position, while a majority of losses (make-koshi) risks regression. The top two divisions, known as sekitori, confer salaried status and privileges such as personal attendants, distinguishing them from the unpaid lower divisions where wrestlers rely on stable support.[66][67] The highest division, makuuchi (or makunouchi), comprises up to 42 wrestlers and features the most prestigious ranks, subdivided into the san'yaku champion tiers and maegashira. San'yaku includes yokozuna, the grand champions who hold a lifetime rank barring retirement or rare forced removal for conduct violations, with no fixed number but historically 0-3 active at a time; ozeki, limited to east and west positions, who face demotion to sekiwake after two consecutive losing records; sekiwake, also one each east and west; and komusubi, similarly paired. Below these are the maegashira ranks, numbered from 1 (highest) to 17 (lowest) on both east and west sides, filled by performance without titleholder status.[66][68] The second tier, jūryō, consists of exactly 28 wrestlers ranked numerically from 1 to 14 east and west, marking the lower boundary of sekitori status with modest salaries starting around 8-10 million yen annually for top jūryō as of recent records. Promotion to makuuchi requires consistent strong performances, often two consecutive kachi-koshi in jūryō.[66][69] Lower divisions lack salaries and involve fewer bouts (seven per wrestler in makushita and below), emphasizing endurance and development. Makushita, with about 120 wrestlers ranked 1-60 east and west, serves as a proving ground for potential sekitori; sandanme holds roughly 180 wrestlers in similar numerical ranks; jonidan accommodates around 260 entry-to-mid-level competitors; and jonokuchi, the lowest with about 80 wrestlers, primarily inducts new recruits, including teenagers from sumo nurseries, who must win to advance. These divisions feature wrestlers from diverse backgrounds, including increasing international entrants, but progression demands sustained majority wins amid high attrition rates due to injury and physical demands.[66][70]| Division | Approximate Wrestlers | Key Features |
|---|---|---|
| Makuuchi | 42 | San'yaku and maegashira ranks; 15 bouts; highest visibility and prizes.[66] |
| Jūryō | 28 | Numerical ranks; salaried sekitori; gateway to top division.[66] |
| Makushita | 120 | Numerical ranks; 7 bouts; top non-sekitori tier.[66] |
| Sandanme | 180 | Numerical ranks; developmental focus.[66] |
| Jonidan | 260 | Numerical ranks; high volume of novices.[66] |
| Jonokuchi | 80 | Entry-level; primarily new inductees.[66] |
Stable Training and Daily Life
Sumo stables, known as heya, function as communal residential training facilities where professional wrestlers live, eat, and practice under the authority of a stablemaster (oyakata), a retired high-ranking wrestler.[66] Each stable houses between 3 and 20 wrestlers of varying ranks, fostering a hierarchical environment that emphasizes discipline and mutual dependence.[66] As of July 2018, Japan's 47 stables accommodated 683 wrestlers collectively.[71] A typical daily routine begins with wrestlers rising between 5:30 and 6:00 a.m., followed by washing and preparation before heading to the keikoba (practice room).[71][72] Morning training commences around 7:00 a.m. and extends until 9:00 to 10:00 a.m., or sometimes noon, incorporating warm-up exercises such as shiko (leg stomps for balance and power), suriashi (sliding footwork), and teppō (pushing wooden posts to build thrusting strength), progressing to butsumo (sparring bouts).[71][72] Lower-ranked wrestlers prepare the dohyō (clay ring) and often train longer or assist seniors, while top-division sekitori (wrestlers in makuuchi or jūryō) arrive later and focus on technique refinement.[71] No breakfast is consumed to suppress metabolism and heighten appetite for later meals.[72] Afternoon sessions may resume around 3:00 p.m. after rest, though morning practice dominates non-tournament periods.[72] During the six annual basho (tournaments), wrestlers relocate to venues like Tokyo's Ryogoku Kokugikan, reducing stable-based training in favor of lighter preparation.[71] Hierarchy governs all aspects of stable life, determined primarily by banzuke rank and order of entry rather than age, enforcing obedience from juniors to seniors.[73][74] Wrestlers below sekitori status perform essential chores, including cleaning the stable, cooking meals, running errands, serving food to superiors, and providing massages, which instills humility and builds endurance.[72][74] Sekitori are exempt from these duties, allowing undivided focus on training, and married ones may reside outside the stable.[71][72] The stablemaster and spouse (okamisan) oversee operations, with the latter often managing the kitchen; this structure mirrors a familial dynamic, promoting camaraderie amid rigorous demands.[71] Diet centers on chanko nabe, a protein-rich stew of meat, fish, vegetables, and rice, consumed communally 3 to 5 times daily to support weight gain essential for sumo's mass-based physics.[72][75] Daily caloric intake ranges from 7,000 to 10,000, far exceeding average adult needs to maintain body weights often exceeding 300 pounds, though claims of 20,000 calories appear exaggerated.[76] Seniors eat first during these meals, reinforcing rank. Living quarters feature shared tatami-mat rooms stratified by status, with juniors in dormitories and basic camp beds, contrasting the independence of elite athletes in other sports.[71][72] This regimen, while effective for building the bulk and resilience required to withstand bout impacts, contributes to post-career health challenges like joint strain and metabolic issues.[77]Tournament Format and Schedule
The professional sumo circuit consists of six grand tournaments, known as honbasho, sanctioned by the Japan Sumo Association and held annually in odd-numbered months.[25] These tournaments occur in January, March, May, July, September, and November, with three hosted in Tokyo's Ryogoku Kokugikan arena, one each in Osaka, Nagoya, and Fukuoka.[67] The January, May, and September events take place in Tokyo; March in Osaka; July in Nagoya; and November in Fukuoka.[78] Each tournament spans 15 consecutive days, typically commencing on the second Sunday of the month and concluding two Sundays later, allowing wrestlers to compete daily in a structured progression of matches.[66] Wrestlers ranked in the top two divisions—makuuchi and juryo, collectively termed sekitori—participate in one bout per day, accumulating 15 matches over the tournament's duration to determine promotion, demotion, or retirement based on their win-loss records.[79] Lower-division wrestlers, from makushita downward, compete in seven bouts each, scheduled approximately every other day to manage the volume of participants.[79] Bouts are organized by division, with lower ranks beginning as early as 8:30 a.m. on most days (later on the final days), juryo matches starting around 3:00 p.m., and makuuchi bouts, including the day's feature matches, following in the evening.[67] The schedule emphasizes rank-based matchmaking, pairing wrestlers of comparable standing to ensure competitive integrity, with final rankings (banzuke) published prior to each event reflecting prior performances.[80]| Tournament | Month | Location | Venue |
|---|---|---|---|
| Hatsu Basho | January | Tokyo | Ryogoku Kokugikan |
| Haru Basho | March | Osaka | Osaka Prefectural Gymnasium |
| Natsu Basho | May | Tokyo | Ryogoku Kokugikan |
| Nagoya Basho | July | Nagoya | Dolphins Arena |
| Aki Basho | September | Tokyo | Ryogoku Kokugikan |
| Kyushu Basho | November | Fukuoka | Fukuoka Kokusai Center |
Bout Execution and Strategy
A sumo bout executes through a sequence beginning with the wrestlers positioning themselves at the shikiri-sen lines on the dohyo, assuming a low crouching stance known as sonkyo.[51] After a period of psychological sizing up and false starts, both rikishi simultaneously touch the clay surface with their hands to signal readiness, initiating the tachiai, an explosive forward charge aimed at establishing dominant positioning.[82] The bout concludes almost immediately if one wrestler forces the opponent out of the ring or causes any body part other than the soles of the feet to touch the ground first, with no holds barred except for prohibited strikes like hair pulling or eye gouging.[83][55] Strategic execution emphasizes the tachiai's velocity and leverage, where a rikishi seeks to collide with superior force to disrupt the opponent's balance or secure a grip on the mawashi belt.[56] Oshi-zumo specialists prioritize thrusting attacks with open hands to maintain distance and propel the foe backward, while yori-zumo practitioners aim for underhooks or overhooks to initiate belt wrestling and execute throws or lifts.[55] Defensive strategies involve absorbing the initial impact, pivoting to redirect momentum, or employing slaps (tsuppari) to unsettle grips, often turning the tide in bouts lasting mere seconds.[84] Technical proficiency in one of the 82 recognized kimarite (winning techniques), such as yorikiri (force-out with grip) or oshidashi (thrust-out), allows skilled wrestlers to overcome size disadvantages through precise timing and biomechanical advantage.[55][85] In higher ranks, strategy incorporates feints during shikiri to provoke premature charges, exploiting rules that restart on clear violations like foot movement before hands-down.[82] Empirical analysis of tournament data reveals that successful tachiai execution correlates with win rates exceeding 70% for top yokozuna, underscoring the causal primacy of initial momentum in causal chains leading to victory.[56] Rare techniques like kotehishigi (arm lock) or kubinage (neck throw) demand exceptional opportunism, reserved for moments when opponents overcommit.[55] Overall, sumo's brevity—averaging under six seconds—rewards explosive power, tactical adaptability, and unyielding forward pressure over endurance.[84]Amateur Sumo
Domestic Competitions in Japan
Amateur sumo in Japan operates separately from professional sumo, with competitions organized primarily through school systems, corporate leagues, and national bodies like the Japan Sumo Federation, which was established in 1946 and has hosted championships since 1915.[86] These events emphasize participation across age groups, often in open-weight formats akin to professional bouts, though some include weight classes for fairness.[87] Domestic tournaments serve as talent pipelines, with standout performers eligible to join professional stables upon graduation or invitation. School-level competitions form the foundation, starting with elementary events like the Hakuhō Cup, an annual tournament for young wrestlers sponsored by retired yokozuna Hakuhō Shō since 2016, and Wanpaku Sumo tournaments held locally and nationally. High school sumo culminates in the National High School Sumo Championships, part of the Inter-High series, contested in August across prefectures; for instance, the 2025 event named Kazuki Sawada as high school yokozuna after victories in key matches.[88] University leagues feature the National Student Sumo Championships, where teams from institutions like Nihon University compete intensely, with practices emphasizing endurance and technique over the professional focus on weight gain. Corporate championships allow working adults to participate, fostering ongoing engagement beyond academia. National events include the Kokutai (National Sports Festival), an annual multi-sport gathering incorporating sumo since 1946, open to regional representatives. The premier competition is the All-Japan Amateur Sumo Championship, held yearly in late November at Tokyo's Ryōgoku Kokugikan, drawing top amateurs from schools and corporations; the 73rd edition in December 2024 awarded the amateur yokozuna title to Shun Ikeda, its undefeated champion, via live-streamed bouts.[89] Winners here often transition to professional ranks, underscoring the pathway from amateur to elite status. Recent developments include inaugural women's high school nationals in August 2024, signaling gradual inclusion, though male divisions remain dominant.[90]International and Olympic Contexts
The International Sumo Federation (ISF), established in 1992, governs amateur sumo globally and promotes its expansion beyond Japan, with over 80 member nations participating in standardized rules that include weight classes and women's divisions unlike professional sumo.[91][92] The ISF organizes annual events such as the World Sumo Championships, which began for men in 1992 and incorporated women starting in 2001, featuring individual and team competitions across categories like openweight and juniors.[93][94] These championships, held in locations like Poland in 2024 and Thailand in 2025, draw athletes from dozens of countries and use elevated clay dohyo rings to replicate traditional conditions while accommodating international venues.[93][95] Amateur sumo has fostered international growth through regional tournaments and national federations, such as the United States Sumo Federation's US Sumo Open, which has attracted over 1,000 athletes from 40 countries since 2001.[96] Competitions emphasize accessibility, with modifications like gender integration and weight divisions enabling broader participation, contrasting the Japan Sumo Association's professional exclusivity.[92] The sport's global footprint includes strong programs in Europe, North America, and Asia, with events like the European Sumo Championships contributing to qualification for world titles.[91] Sumo has appeared in Olympic contexts primarily as a demonstration rather than a medal event; an exhibition occurred on October 15, 1964, during the Tokyo Games, featuring amateur wrestlers to showcase the sport internationally.[97] A planned demonstration for the 2020 Tokyo Olympics (postponed to 2021) was canceled due to scheduling changes.[98] The ISF continues advocating for full Olympic inclusion, highlighting sumo's presence in the World Games—an International Olympic Committee-recognized multi-sport event—from 2001 to 2022, where men and women competed in full-contact bouts.[99] Barriers to Olympic status include insufficient global female participation depth and alignment with IOC criteria for universality and anti-doping compliance, though amateur sumo's structure positions it closer to eligibility than professional variants.[100]Women in Sumo
Traditional Exclusion from Professional Rings
The dohyō, or sumo ring, is considered a sacred space in professional sumo, consecrated through Shinto rituals that emphasize ritual purity, leading to the longstanding prohibition on women entering or competing within it.[101][102] This exclusion stems from traditional Shinto beliefs associating women's menstrual blood with impurity, which is viewed as capable of polluting the consecrated earth of the ring, a concept rooted in ancient taboos against blood in sacred contexts.[101][102][103] The Japan Sumo Association (JSA), which governs professional sumo, enforces this as an unwritten but implicit tradition, barring women not only from bouts but from any contact with the dohyō during official events.[104][101] Historically, the formal exclusion intensified after the 1868 Meiji Restoration, when sumo was standardized as a national sport intertwined with Shinto practices, though earlier associations linked women to impurity via childbirth and menstruation.[105][103] Prior to this, female sumo (onna-zumō) existed in non-professional, exhibition contexts, such as festivals, but never within the ritual framework of professional rings.[103] The JSA maintains that the dohyō's sanctity requires this separation to preserve sumo's religious integrity, rejecting arguments for inclusion that prioritize gender equity over ceremonial purity.[102][104] Enforcement of the ban has persisted into modern times, exemplified by the April 4, 2018, incident in Maizuru, Kyoto Prefecture, where female emergency responders were ordered to leave the dohyō after entering to perform CPR on Mayor Masanao Matsuura, who had suffered a cerebral hemorrhage during a ring-entering ceremony; officials cited the need to avoid impurity while salt purification rituals were conducted.[106][101] The JSA responded by reviewing protocols but upheld the core prohibition, postponing any policy shift on the men-only rule following public backlash.[102] This event highlighted tensions between tradition and practical exigencies, yet the association prioritized ritual consistency, attributing the exclusion to sumo's Shinto heritage rather than contemporary discrimination.[105][101] As of 2025, no women have competed professionally, with the JSA continuing to limit participation to males to safeguard the sport's foundational rituals.[104][107]Growth of Amateur Women's Participation
Amateur women's sumo in Japan became formally permitted in 1997, following a historical ban that dated back to a 1926 Tokyo government prohibition, allowing participation in non-professional contexts despite ongoing exclusion from professional dohyo.[108] [109] As of 2025, approximately 500 to 600 women are registered as amateur wrestlers with the Japan Sumo Federation, out of around 4,000 total amateur participants, indicating a niche but incrementally expanding presence.[110] This figure represents participation in roughly six dedicated women's clubs nationwide, where female involvement remains disproportionately low at a ratio of about one girl per 300 boys in youth programs.[111] Growth metrics include the emergence of specialized events, such as a new women's sumo tournament in Japan that drew over 200 participants, and the inaugural national high school girls' championships held on August 10, 2024, which showcased rising technical proficiency among younger athletes.[112] [90] These developments contrast with persistent cultural barriers, as professional sumo authorities maintain restrictions rooted in Shinto traditions associating the dohyo with ritual purity incompatible with female participation.[113] Internationally, women's amateur sumo has expanded through organizations like the International Sumo Federation, which reports sustained increases in female and youth athletes since incorporating women's divisions into the World Sumo Championships in 2001.[114] [107] In the United States, participation is accelerating rapidly, with events like the 2025 Venus Festival featuring national high school, collegiate, adult, and youth tournaments that attract new entrants and elevate competitive standards.[115] [116] This global uptick, including competitions in Europe and Asia, has enabled Japanese women to compete abroad, fostering skill development absent in domestic professional pathways, though overall numbers remain modest relative to male counterparts.[117]Perspectives on Gender Roles and Biology
Professional sumo's exclusion of women has traditionally been justified through Shinto religious doctrines viewing the dohyō (wrestling ring) as a sacred space where female presence, associated with menstrual blood, introduces ritual impurity.[118] [119] This perspective frames sumo as embodying masculine ritual purity and physical dominance, aligning with historical gender roles in Japanese society where men performed strenuous, public athletic displays.[120] Empirical examination reveals, however, that such traditions may indirectly reflect underlying biological realities, as sexual dimorphism in humans produces profound disparities in traits essential to sumo success, including absolute strength, muscle mass, and sustainable body size. Biologically, males exhibit approximately 50% greater upper-body muscle mass and 30-40% higher grip and pushing strength than females, even when normalized for lean body mass, due to testosterone-driven hypertrophy and skeletal advantages.[121] In sumo, which demands explosive force in tachiai (initial charge), sustained grips, and throws against opponents often exceeding 150 kg, these differences manifest as insurmountable performance gaps; markers like the sexually dimorphic 2D:4D digit ratio, correlating with prenatal testosterone exposure, predict male sumo success, underscoring inherent male advantages in the sport's physical demands.[122] Top-division male rikishi average 140-220 kg and 180-190 cm, enabling the extreme mass accumulation central to strategy, whereas elite female sumo athletes rarely exceed 170 kg, with most competing at 75-120 kg, rendering equivalent competition infeasible without weight classes, which professional sumo lacks.[123] [124] From a causal realist standpoint, integrating women into professional sumo would prioritize ideological parity over empirical outcomes, as female physiology limits attainment of the size and power thresholds selected for in male cohorts, increasing injury risks in direct confrontations—evidenced by higher female vulnerability to strains in grappling sports.[125] Advocates for inclusion often invoke equity without addressing these dimorphisms, yet data from combat sports affirm male dominance in absolute strength events, suggesting separate spheres preserve competitive integrity and safety.[126] While amateur women's sumo has grown, with over 600 participants in Japan by 2025, professional barriers persist not merely from tradition but from the sport's biomechanical demands favoring male biology.[120]Attire and Ritual Elements
Mawashi and Protective Gear
The mawashi serves as the primary attire for sumo wrestlers during bouts, functioning as a reinforced loincloth that provides grip points for opponents while covering the groin and lower torso. Constructed from heavy fabric, it is wrapped multiple times around the wrestler's body to create a secure hold that withstands the physical demands of pushing, pulling, and throwing maneuvers. For professional wrestlers in the top divisions (sekitori), the mawashi is typically made of stiffened silk, available in various colors, with dimensions of approximately 9 to 10 meters in length when unwrapped, about 60 to 80 centimeters in width, and weighing 3.6 to 5 kilograms.[127][128] Lower-ranked wrestlers (jonokuchi to juryo) wear simpler canvas or cotton versions, often white, while practice mawashi use coarser materials to endure rigorous training sessions involving clay dohyo surfaces. The wrapping technique begins at the back, loops around the hips and thighs for reinforcement, and ends with a knot or ties at the front, ensuring stability without restricting movement. Amateur sumo competitors may use cotton mawashi in any color, sometimes adorned with a zekken name tag, diverging from professional uniformity.[129][130] Sumo wrestlers employ no additional protective gear such as pads, helmets, or gloves during official bouts, emphasizing direct physical contact and minimal encumbrance as per traditional rules set by the Japan Sumo Association. Beneath the mawashi, wrestlers wear a fundoshi, a traditional Japanese loincloth that offers basic genital support and aligns with cultural undergarment practices, though it provides limited cushioning against impacts. This reliance on the mawashi's thickness and the sport's techniques—avoiding strikes to vulnerable areas—mitigates injury risks, with empirical data from tournaments showing low incidence of groin trauma despite the exposure. In training, some wrestlers add loose fabric or modern supporters for comfort, but these are absent in competitive settings to preserve authenticity.[131][132]Ceremonial Practices and Attire
The dohyō-iri, or ring-entering ceremony, precedes the makuuchi division matches in professional sumo tournaments, featuring wrestlers from the top two ranks—jūryō and makuchi—divided into east and west groups.[26] Performed daily during each of the six annual honbasho, this ritual showcases sekitori (ranked wrestlers) in elaborate formations led by high-ranking rikishi, emphasizing hierarchy and tradition rooted in Shinto purification practices.[133] The ceremony, which evolved from early sumo performances as Shinto rituals to entertain deities and ensure bountiful harvests, maintains symbolic elements like synchronized movements to invoke spiritual sanctity.[39] Sekitori don kesho-mawashi, ornate silk aprons stiffened with cardboard and elaborately embroidered with motifs symbolizing the wrestler's heritage, sponsors, or personal emblem (shikona), worn over the standard mawashi solely for this entrance and not during bouts.[134] These decorative belts, often weighing several kilograms due to intricate gold and silver threading, are custom-crafted and can cost tens of thousands of dollars, reflecting the wrestler's status and regional affiliations.[128] Yokozuna possess matching sets of three kesho-mawashi; the champion wears one, while attendants—the tsuyuharai (dew sweeper) and tachimochi (sword bearer)—don the others to assist in the ritual, underscoring the rank's unparalleled prestige.[135] Yokozuna perform a distinct dohyō-iri, originating in 1789 with champions Tanikaze and Onogawa, involving a unique procession where the yokozuna, adorned with a tsuna (sacred rope) mimicking Shinto priestly attire, executes ritual stomps and arm raises to purify and claim the ring.[136] Two styles persist: Unryū (facing forward) and Shiranui (back-turned), selected by the yokozuna upon promotion, with the gyoji (referee) trailing bearing a tanto sword as a symbolic safeguard against evil.[137] This ceremony, regarded as a standalone purification rite occasionally replicated at Shinto shrines, reinforces the yokozuna's embodiment of sumo's spiritual and martial ideals.[41] Pre-bout ceremonies include shiomaki, where wrestlers scatter handfuls of salt across the dohyō to exorcise malevolent spirits and cleanse the space, a practice derived from Shinto beliefs in salt's purifying efficacy predating modern tournaments.[50] [40] Quantities vary by wrestler—some employ up to a kilogram per throw—ensuring the clay surface remains consecrated for combat, with excess swept away between matches to uphold ritual purity.[138] These acts, alongside mouth rinsing and hand clapping, form a sequence blending psychological preparation with religious symbolism, preserving sumo's ancient ties to kami worship despite its professional athletic framework.[26]Physical and Health Aspects
Training Physiology and Demands
Sumo wrestling imposes acute physiological demands centered on explosive power, lower-body strength, and postural stability, as bouts typically last under 30 seconds and emphasize rapid force application through pushing, pulling, and throwing maneuvers.[139] Wrestlers must generate immense propulsive force while maintaining balance under high body mass, often exceeding 150 kg, which necessitates exceptional muscular endurance in the legs and core to support rapid directional changes and resist opponents' leverage.[140] Empirical assessments reveal sumo wrestlers possess high absolute maximal aerobic capacity (VO2max) values, yet normalized VO2max per kilogram of skeletal muscle remains low compared to other athletes, reflecting an anaerobic-dominant energy system suited to short, high-intensity efforts rather than sustained cardio.[139] Training regimens prioritize functional strength and technique over isolated weightlifting, with daily sessions lasting 4-6 hours focused on repetitive drills that build power without excessive aerobic conditioning. Core exercises include shiko (high stomps into deep squats), performed in sets of up to 200 repetitions to enhance leg strength, flexibility, and stability; suri-ashi (sliding footwork) for agility; and paired practice bouts (butsukari and mawashi-zori) simulating combat stresses.[141][142] Junior wrestlers often train on an empty stomach in the early morning to promote fat utilization and resilience, followed by high-calorie meals emphasizing protein-rich chanko nabe stew to support mass gain and recovery.[76] Physiological adaptations include elevated fat-free mass (averaging 83.3 kg in college wrestlers) and superior grip and back strength, as measured in standardized tests, enabling wrestlers to control opponents' mawashi belts effectively.[140][143] The demands extend to morphological development, where wrestlers cultivate a body composition with approximately 25% relative fat mass overlying substantial muscle, optimizing leverage and cushioning against impacts while taxing cardiovascular systems minimally during training to preserve energy for power output.[140] Studies indicate sumo athletes exhibit muscle mass densities comparable to powerlifters, underscoring the efficacy of bodyweight and partner-based loading in fostering hypertrophy and neural efficiency for explosive tasks.[144] However, the regimen's emphasis on size over leanness correlates with reduced relative aerobic efficiency, as wrestlers' high body weight elevates basal metabolic demands but limits speed-endurance metrics.[139] This training paradigm, rooted in tradition, yields athletes with disproportionate lower-body power relative to upper-body metrics, aligning causally with sumo's biomechanical requirements for low-center-of-gravity dominance.[145]Empirical Health Benefits
Sumo training regimens, characterized by repetitive high-intensity exercises such as shiko stomping and butsumo pushing, contribute to substantial gains in lower body strength and muscle hypertrophy. Research indicates that sumo wrestlers exhibit increased muscle fascicle lengths in key lower limb muscles, including the tibialis longus, medial gastrocnemius, and lateral gastrocnemius, with muscle thickness 18-35% greater than in controls, facilitating enhanced power output during explosive movements.[146] These adaptations arise from daily sessions emphasizing progressive overload, leading to improved force generation and stability in the hips, knees, and ankles.[141] Despite their elevated body mass index, sumo wrestlers demonstrate a high proportion of fat-free mass compared to other athletes, attributed to continuous training that promotes lean tissue accrual while minimizing visceral fat accumulation. Intense daily exercise elevates adiponectin levels, a hormone that inhibits internal fat deposition, allowing wrestlers to maintain subcutaneous rather than harmful visceral adiposity.[147] Absolute maximal oxygen uptake (VO2max) values in sumo wrestlers exceed those of untrained individuals, reflecting cardiovascular adaptations to the sport's demands for short bursts of high effort, though relative VO2max per kilogram of muscle remains lower due to overall mass.[139] Training practices also yield benefits in flexibility and balance, with routines incorporating stretching drills comparable to advanced yoga, enhancing joint mobility and postural control essential for maintaining equilibrium during bouts. Psycho-emotional improvements, including a 6.5-point reduction in anxiety scores, have been observed following integration of autogenic training with standard sumo protocols, underscoring the discipline's role in stress mitigation among professionals.[148] These elements collectively support functional health outcomes, such as strengthened lower back and improved circulation, as promoted in sumo-derived health exercises.[149]Documented Risks and Long-Term Outcomes
Professional sumo wrestlers face elevated risks of acute injuries due to the sport's high-impact nature, with an average of 5.2 out of 42 top-division wrestlers absent from grand tournaments in 2019 owing to injury-related withdrawals.[150] Common injuries mirror those in other contact sports, including sprains, fractures, and characteristic Jefferson fractures of the cervical spine from falls or collisions.[151] Lumbar spine abnormalities affect nearly one-third of high school and professional sumo wrestlers, correlating with symptomatic back pain and increased degeneration from repetitive loading and body mass.[152] The extreme body mass required—often exceeding 150 kg—exacerbates injury susceptibility and contributes to chronic conditions like hyperlipidemia, hyperuricemia, and type 2 diabetes precursors, stemming from high-calorie diets and infrequent meals during training.[153] [154] While intense daily training provides cardiovascular benefits and muscle density that delay obesity symptoms during active careers, post-retirement failure to reduce weight heightens vulnerability to hypertension, diabetes, and joint degeneration.[147] [155] Long-term outcomes include markedly reduced life expectancy, averaging 60-65 years for sumo wrestlers compared to the Japanese male average of around 81 years.[156] [157] A 2006 analysis in the British Journal of Sports Medicine confirmed this shortened span, attributing it to obesity-related comorbidities and higher mortality rates between ages 35 and 74.[157] [158] Elevated body mass index serves as a significant predictor of mortality, with combat sports like sumo showing negative longevity associations in broader athlete studies.[159] [160] Recent fatalities, such as three wrestlers dying within 18 months ending in 2021 from obesity-linked issues including heart failure, underscore persistent risks despite training rigor.[161]Economic Dimensions
Wrestler Compensation and Prizes
Rikishi in the sekitori ranks—comprising the juryō and makuchi divisions—receive fixed monthly salaries from the Japan Sumo Association (JSA), which increase with rank within those divisions. Yokozuna earn approximately 3,000,000 yen per month, ōzeki 2,500,000 yen, sekiwake and komusubi 1,800,000 yen, and maegashira 1,400,000 yen; juryō wrestlers receive lower base pay, typically around 1,100,000 yen monthly.[162] Wrestlers below juryō, in the lower divisions such as makushita, sandanme, jonidan, and jonokuchi, receive no salary from the JSA and depend on their stable (heya) for room, board, and minimal stipends funded by the stable master or senior wrestlers.[163] These arrangements reflect sumo's hierarchical structure, where lower-ranked rikishi contribute labor to the stable, including chores, in exchange for basic sustenance and training opportunities, with promotion to sekitori status marking the transition to paid professionalism.[163] Tournament performance yields significant prizes, augmenting base salaries and often determining total annual earnings, particularly for top competitors. The yusho (championship) winner in makuchi receives about 10,000,000 yen, while the juryō yusho carries 2,000,000 yen; lower-division champions earn progressively less, from 100,000 yen for jonokuchi upward.[162] Special prizes (sanshō), awarded for outstanding performance, fighting spirit, or technique—such as shukun-shō, kantō-shō, and ginō-shō—each provide 2,000,000 yen, with announcements typically on the penultimate day of a honbasho and conditional on final outcomes.[164] Additional bonuses include kachi-kuchi (winning record) incentives and post-match envelopes containing cash from sponsors or patrons, which can accumulate substantially for consistent performers; a yokozuna's total annual income, combining salary, prizes, and these extras, may reach 50,000,000 yen or more.[163]| Rank | Monthly Salary (yen, approx.) | Key Prize Examples |
|---|---|---|
| Yokozuna | 3,000,000 | Yusho: 10M; Sanshō: 2M each[162][164] |
| Ōzeki | 2,500,000 | Same as above |
| Sanyaku (Sekiwake/Komusubi) | 1,800,000 | Same as above |
| Maegashira | 1,400,000 | Same as above |
| Juryō | ~1,100,000 | Yusho: 2M[162] |