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	Resources List Seating Arrangements in the Dojo Aikido Techniques Sword Training and Etiquette 1. Seating Arrangements in the Dojo (Correct Etiquette) Aikido, particularly Iwama Aikido, follows the traditions of classical Japanese martial arts training, and therefore contains a number of rules regarding etiquette within the dojo. One of the more obvious cultural idiosyncracies of Japanese martial arts is the vertical hierarchy of the Sempai-Kohai system, which focusses on status, seniority, and the respect and politeness required of those who operarate within this system. This hierarchy is most clearly defined in the dojo by the seating positions of dojo members while on the training area, or tatami. Diagrams 1 and 2 show the seating arrangements in the dojo for two different settings, one formal and the other less formal. These rules are derived largely from Japanese custom which has been developed over centuries of influence from both Buddhist (Zen), but predominantly Shinto ritualistic practices. Most Japanese martial arts align themselves philosophically and/or spiritually to one of these religions, and this is why such ritual is found in the dojo. In diagram 1, the arrangement is for the formal bow-in at the beginning of class, and the bow-out at the end of class. It also applies for any special ceremonies or events that may take place, such as visits by an important person, a religious ceremony, or the beginning and end of a public demonstration. In diagram 2, the arrangement is for activities that occur after a formal bow-in, such as general training, seminars, and gradings. Diagram 1 General notes: 1. Depending upon the seniority of the person who is placed in position 1, the distance of that person from the Kamiza varies. Only the most important and high level of individuals would be seated directly in front of the Kamiza at such close distance (1 tatami). O-Sensei would sit at this position during prayer. Shinto priests who preside over religious ceremonies would sit here, or perhaps further back, as would government or royal officials. A shihan would sit directly in front of the Kamiza, but several tatami distant. The status of the most senior person present on the occasion would determine the distance of position 1 from the Kamiza, (as closeness to the Kamiza implies closeness to the Gods) and all subsequent positions below that senior person would follow the order of seating as per the diagram. 2. Positions 1-4 would be generally senior representatives of different organizations, placed within order of their status in outside society. The Dojo Cho (head of the dojo), if lower in rank or status than visitors, would place themselves at position 4, or the lowest of the diagonal arrangement. This shows both deference to the esteemed visitors, and superiority over the members of the dojo present on the occasion. It is possible that the Dojo Cho would place themselves at position 4 even if they were of higher social standing than some of the visitors, to show deference to the visitors. If the ceremony were to be held for and by members of the dojo only, then positions 2-4 would not be occupied by the assistant instructors, but begin at position 5, unless the assistant instructor had a highly active role in the proceedings of that day, where they would then take position 2 to the Dojo Cho. 3. When taking a seat, the most junior of the dan grades would take a seat first, at position 11, and offer higher grades to sit to their right, showing deference. Subsequent seated dan grades would offer the position at their right to the next highest ranking dan grade, thus, the positions at 5-11 would fill up in a left to right manner. 4. The most senior of the Kyu grades would set the seating arrangement for the rest of the student body by seating themselves first at such a position that would accommodate the correct lining up of the rest of the student body. The kyu graded ranks would endeavour to be seated before the last of the dan grades (position 5) would be seated. Positions 1-4 will usually be filled last, with position 1 being the last to sit, and the first to lead the ceremony. 5. If members are called forward separate from the main groupings, then the juniors take up positions to the left of the most senior student called forward. The senior of the students called forward has to make the decision where to best position themselves, being mindful of the subsequent positioning by the junior students to follow. Diagram 2 General Notes: 1. The position of the members of the dojo in this less formal setting, that of training or grading is primarily geared towards leaving the greatest amount of free space in the middle of the training area, to allow for grading and demonstration. When training commences, students pair together and train wherever available, but once training has ceased, students return to this arrangement as closely as possible for the demonstration by the instructor. 2. Of the kyu grade ranks, positions 1-11 and 18-28 would be filled first, before the group began filling positions 12-16 and 29-33. For a smaller group, there would only be need of 2 ranks or more on the West wall. The ranks on the North wall would only be filled if the class was too large to fit in line along the West wall alone. Should ranks along the North wall be required, then the front rank on both walls takes seniority over the second and subsequent ranks. 3. Positions 28 and 29 and 33 (the junior corners) would normally be occupied not necessarily by the lowest of ranking students, but by ones who had to exit and/or re-enter the mat area regularly or intermittently, despite rank, for non-training purposes, such as dealing with matters off-mat. If a dan grade is required to leave and/or re-enter the mat area on a regular or intermittent basis, then they would occupy position 12 (junior corner), despite rank. 4. The instructors demonstration area is directly in front of the Kamiza out of respect, and in the centre of the room to allow all participants equal opportunity to view the demonstrations. 5. At any time when a small group of students is separated from the main body and required to sit, the juniors would sit to the left of the senior. Grading partners, despite rank, sit to the left of the student being graded, because the situation requires that student to be in the position of importance. Of course, these rules may vary slightly from dojo to dojo, and from organisation to organization, but hopefully readers can get the general idea of where they can sit next time they walk onto the tatami. Top Back Bottom 2. Aikido Techniques Comprehensive listing of Aikido techniques in the Iwama Ryu and technique concordance for Saito Sensei's book series Compiled by Jason Wotherspoon Short Summary: suwari-waza (seated) ikkyo \| nikyo \| sankyo \| yonkyo \| gokyo tachi-waza (standing) ikkyo \| nikyo \| sankyo \| yonkyo \| gokyo shiho-nage \| kote-gaeshi \| irimi-nage \| kokyu-nage \| koshi-nage kaiten-nage \| tenchi-nage \| juji-nage \| kubi-nage \| aiki-nage atemi-waza \| kaeshi-waza \| aiki-ken \| aiki-jo \| ken-tai-jo \| tanto-dori S I refers to the 1st series of books on Aikido by Morihiro Saito entitled Traditional Aikido, published 1974-1976 S II refers to the 2nd series of books on Aikido by Morihiro Saito entitled Takemusu Aikido, published 1994-2000 v. refers to volume. NOTE: techniques are STANDING unless otherwise specified as suwari-waza (seated) Techniques without a reference are not shown in the book series, but are taught in the dojo. This listing is far from complete, as there exist many techniques that the author hasn't seen, or has forgotten. Top Back Bottom 3. Sword Training and Etiquette Sword Training The wooden sword, or bokken, used for training in Takemusu Aiki Aikido is a curved, standard length sword of plain design. It is smooth and unsharpened, without a tip or handguard (tsuba) and weighs slightly less than a live blade. Made of Japanese white oak (sometimes red oak), it is very tough yet flexible, and long lasting. The wood of the sword, when struck by another sword, compacts rather than lifts, which is a safety factor for training, and in no way damages the sword. The sword has no handguard in Aikido, because there are certain techniques in Japanese sword styles, (kenjutsu) which rely on the guard to protect the hands, and in Aikido our aim is use principles of body movement rather than simple hand movements to defend ourselves against attack. Relying on a particular small thing is regarded as a weakness in tradtitional Martial Arts. In the later stages of training, there are a number of heavier and differently shaped wooden swords, used for special purposes. Sword Etiquette Training in Iwama Style Aikido follows the traditional Japanese way, the way Martial Arts have been taught for centuries, and for that reason, we must also follow the etiquette and manner associated with the tradition. When carrying a sword, it is held in the left hand at the side, with the hilt pointing forward, and the blade turned "edge-up". This is how swords were traditionally worn, they were carried safely and were drawn from this position. To draw the sword, reach across your waist with the right hand, your thumb pointing down, and grip at the top of the hilt. Let go with your left hand, and bring your right, with the sword, out in front of your body, so the tip points at chest height away and in front of you, with the blade now turned to the floor. Then grip the base of the hilt with the left hand, and step to kamae, or sword stance. To return the sword to your side, let go of the hilt with the left hand, and bring it back to the hip. At the same time, rotate the wrist so that the blade rolls to the left, and the tip raises and returns past you elbow, down to hip level. Bring your right hand back across your waist so that the hilt is pointing forward, then grip the centre of the sword with the left hand. When not training or using the sword, it must returned to the side, and be subsequently treated as though kept in its scabbard. From here the sword can be handled freely and be regarded as safe. When the sword is drawn, it should be treated as a live blade until returned to the side. When picking up a sword for the first time in a dojo, or in the presence of an important person, the sword should be presented and a bow made. Pick up and hold the sword at its centre with the left hand. Present the sword by holding your left hand out in front of your, knuckles down, with the sword, hilt to the left and blade turned up. The right hand comes forward, as though shaking hands, but goes under the sword until the thumb contacts the blade. At this point bow the head, and bend at the hip, with a slight pause to show respect. Return the sword to the left side, and continue whatever your were doing. This process also happens in reverse to bow out of a situation, or you place a sword down for the last time in a dojo. If the class starts with a bow in, and finishes with a bow out including the swords, no further presentation of the sword is necessary, unless it is used again outside the training session. For the formal bow in with a sword, it is held in the left hand as above. To sit, drop backwards onto the right knee first, using the right hand to sweep the hakama under your folding legs. Then sit back onto the left knee, sitting in seiza, while still holding the sword in the left hand. Bring the left hand forward and up, allowing the sword to hang vertically in front of you, blade inwards. Turn the left hand so the palm is facing up, causing the sword tip to point to the right, making the sword horizontal. Place the hand, knuckles down, to the floor, and bring the right hand to the sword near the tip, steadying it, as you open the left hand and allow the sword to lie flat, squarely in front of you, with the handle to the left and the blade pointing inwards. This is the most deferential position to lay the blade, as it is in the most difficult position to quickly grab and attack someone in front of you. To have the blade turned out, and/or have the handle to the right, near your sword arm, is the most offensive position, as it facilitates a rapid draw and attack. After the bow, and when movement begins, reach your left hand to the centre of the sword, palm up, and take the sword to your left side in the reverse order to placing it on the ground. To stand however, step forward and up onto the right foot. From here you can draw immediately into hanmi, or leave the sword by your side. Keep the sword at your left side at all times, even while kneeling, until you store it away. Top Back

Last modified: August 02, 2011 3:57:55 PM EST.

Resources List

Seating Arrangements in the Dojo

Aikido Techniques

Sword Training and Etiquette

1. Seating Arrangements in the Dojo
(Correct Etiquette)

Aikido, particularly Iwama Aikido, follows the traditions of classical Japanese martial arts training, and therefore contains a number of rules regarding etiquette within the dojo. One of the more obvious cultural idiosyncracies of Japanese martial arts is the vertical hierarchy of the Sempai-Kohai system, which focusses on status, seniority, and the respect and politeness required of those who operarate within this system. This hierarchy is most clearly defined in the dojo by the seating positions of dojo members while on the training area, or tatami.

Diagrams 1 and 2 show the seating arrangements in the dojo for two different settings, one formal and the other less formal. These rules are derived largely from Japanese custom which has been developed over centuries of influence from both Buddhist (Zen), but predominantly Shinto ritualistic practices. Most Japanese martial arts align themselves philosophically and/or spiritually to one of these religions, and this is why such ritual is found in the dojo.

In diagram 1, the arrangement is for the formal bow-in at the beginning of class, and the bow-out at the end of class. It also applies for any special ceremonies or events that may take place, such as visits by an important person, a religious ceremony, or the beginning and end of a public demonstration.

In diagram 2, the arrangement is for activities that occur after a formal bow-in, such as general training, seminars, and gradings.

Diagram 1

General notes:

1. Depending upon the seniority of the person who is placed in position 1, the distance of that person from the Kamiza varies. Only the most important and high level of individuals would be seated directly in front of the Kamiza at such close distance (1 tatami). O-Sensei would sit at this position during prayer. Shinto priests who preside over religious ceremonies would sit here, or perhaps further back, as would government or royal officials. A shihan would sit directly in front of the Kamiza, but several tatami distant. The status of the most senior person present on the occasion would determine the distance of position 1 from the Kamiza, (as closeness to the Kamiza implies closeness to the Gods) and all subsequent positions below that senior person would follow the order of seating as per the diagram.

2. Positions 1-4 would be generally senior representatives of different organizations, placed within order of their status in outside society. The Dojo Cho (head of the dojo), if lower in rank or status than visitors, would place themselves at position 4, or the lowest of the diagonal arrangement. This shows both deference to the esteemed visitors, and superiority over the members of the dojo present on the occasion. It is possible that the Dojo Cho would place themselves at position 4 even if they were of higher social standing than some of the visitors, to show deference to the visitors. If the ceremony were to be held for and by members of the dojo only, then positions 2-4 would not be occupied by the assistant instructors, but begin at position 5, unless the assistant instructor had a highly active role in the proceedings of that day, where they would then take position 2 to the Dojo Cho.

3. When taking a seat, the most junior of the dan grades would take a seat first, at position 11, and offer higher grades to sit to their right, showing deference. Subsequent seated dan grades would offer the position at their right to the next highest ranking dan grade, thus, the positions at 5-11 would fill up in a left to right manner.

4. The most senior of the Kyu grades would set the seating arrangement for the rest of the student body by seating themselves first at such a position that would accommodate the correct lining up of the rest of the student body. The kyu graded ranks would endeavour to be seated before the last of the dan grades (position 5) would be seated. Positions 1-4 will usually be filled last, with position 1 being the last to sit, and the first to lead the ceremony.

5. If members are called forward separate from the main groupings, then the juniors take up positions to the left of the most senior student called forward. The senior of the students called forward has to make the decision where to best position themselves, being mindful of the subsequent positioning by the junior students to follow.

Diagram 2

General Notes:

1. The position of the members of the dojo in this less formal setting, that of training or grading is primarily geared towards leaving the greatest amount of free space in the middle of the training area, to allow for grading and demonstration. When training commences, students pair together and train wherever available, but once training has ceased, students return to this arrangement as closely as possible for the demonstration by the instructor.

2. Of the kyu grade ranks, positions 1-11 and 18-28 would be filled first, before the group began filling positions 12-16 and 29-33. For a smaller group, there would only be need of 2 ranks or more on the West wall. The ranks on the North wall would only be filled if the class was too large to fit in line along the West wall alone. Should ranks along the North wall be required, then the front rank on both walls takes seniority over the second and subsequent ranks.

3. Positions 28 and 29 and 33 (the junior corners) would normally be occupied not necessarily by the lowest of ranking students, but by ones who had to exit and/or re-enter the mat area regularly or intermittently, despite rank, for non-training purposes, such as dealing with matters off-mat. If a dan grade is required to leave and/or re-enter the mat area on a regular or intermittent basis, then they would occupy position 12 (junior corner), despite rank.

4. The instructors demonstration area is directly in front of the Kamiza out of respect, and in the centre of the room to allow all participants equal opportunity to view the demonstrations.

5. At any time when a small group of students is separated from the main body and required to sit, the juniors would sit to the left of the senior. Grading partners, despite rank, sit to the left of the student being graded, because the situation requires that student to be in the position of importance.

Of course, these rules may vary slightly from dojo to dojo, and from organisation to organization, but hopefully readers can get the general idea of where they can sit next time they walk onto the tatami.

Top Back Bottom

2. Aikido Techniques

Comprehensive listing of Aikido techniques in the Iwama Ryu and technique concordance for Saito Sensei's book series

Compiled by Jason Wotherspoon

Short Summary:

suwari-waza (seated) ikkyo | nikyo | sankyo | yonkyo | gokyo
tachi-waza (standing) ikkyo | nikyo | sankyo | yonkyo | gokyo
shiho-nage | kote-gaeshi | irimi-nage | kokyu-nage | koshi-nage
kaiten-nage | tenchi-nage | juji-nage | kubi-nage | aiki-nage
atemi-waza | kaeshi-waza | aiki-ken | aiki-jo | ken-tai-jo | tanto-dori

S I refers to the 1st series of books on Aikido by Morihiro Saito entitled Traditional Aikido, published 1974-1976

S II refers to the 2nd series of books on Aikido by Morihiro Saito entitled Takemusu Aikido, published 1994-2000

v. refers to volume.
NOTE: techniques are STANDING unless otherwise specified as suwari-waza (seated) Techniques without a reference are not shown in the book series, but are taught in the dojo. This listing is far from complete, as there exist many techniques that the author hasn't seen, or has forgotten.

Top Back Bottom

3. Sword Training and Etiquette

Sword Training

The wooden sword, or bokken, used for training in Takemusu Aiki Aikido is a curved, standard length sword of plain design. It is smooth and unsharpened, without a tip or handguard (tsuba) and weighs slightly less than a live blade. Made of Japanese white oak (sometimes red oak), it is very tough yet flexible, and long lasting. The wood of the sword, when struck by another sword, compacts rather than lifts, which is a safety factor for training, and in no way damages the sword. The sword has no handguard in Aikido, because there are certain techniques in Japanese sword styles, (kenjutsu) which rely on the guard to protect the hands, and in Aikido our aim is use principles of body movement rather than simple hand movements to defend ourselves against attack. Relying on a particular small thing is regarded as a weakness in tradtitional Martial Arts. In the later stages of training, there are a number of heavier and differently shaped wooden swords, used for special purposes.

Sword Etiquette

Training in Iwama Style Aikido follows the traditional Japanese way, the way Martial Arts have been taught for centuries, and for that reason, we must also follow the etiquette and manner associated with the tradition.

When carrying a sword, it is held in the left hand at the side, with the hilt pointing forward, and the blade turned "edge-up". This is how swords were traditionally worn, they were carried safely and were drawn from this position. To draw the sword, reach across your waist with the right hand, your thumb pointing down, and grip at the top of the hilt. Let go with your left hand, and bring your right, with the sword, out in front of your body, so the tip points at chest height away and in front of you, with the blade now turned to the floor. Then grip the base of the hilt with the left hand, and step to kamae, or sword stance. To return the sword to your side, let go of the hilt with the left hand, and bring it back to the hip. At the same time, rotate the wrist so that the blade rolls to the left, and the tip raises and returns past you elbow, down to hip level. Bring your right hand back across your waist so that the hilt is pointing forward, then grip the centre of the sword with the left hand. When not training or using the sword, it must returned to the side, and be subsequently treated as though kept in its scabbard. From here the sword can be handled freely and be regarded as safe. When the sword is drawn, it should be treated as a live blade until returned to the side.

When picking up a sword for the first time in a dojo, or in the presence of an important person, the sword should be presented and a bow made. Pick up and hold the sword at its centre with the left hand. Present the sword by holding your left hand out in front of your, knuckles down, with the sword, hilt to the left and blade turned up. The right hand comes forward, as though shaking hands, but goes under the sword until the thumb contacts the blade. At this point bow the head, and bend at the hip, with a slight pause to show respect. Return the sword to the left side, and continue whatever your were doing. This process also happens in reverse to bow out of a situation, or you place a sword down for the last time in a dojo.

If the class starts with a bow in, and finishes with a bow out including the swords, no further presentation of the sword is necessary, unless it is used again outside the training session.

For the formal bow in with a sword, it is held in the left hand as above. To sit, drop backwards onto the right knee first, using the right hand to sweep the hakama under your folding legs. Then sit back onto the left knee, sitting in seiza, while still holding the sword in the left hand. Bring the left hand forward and up, allowing the sword to hang vertically in front of you, blade inwards. Turn the left hand so the palm is facing up, causing the sword tip to point to the right, making the sword horizontal. Place the hand, knuckles down, to the floor, and bring the right hand to the sword near the tip, steadying it, as you open the left hand and allow the sword to lie flat, squarely in front of you, with the handle to the left and the blade pointing inwards. This is the most deferential position to lay the blade, as it is in the most difficult position to quickly grab and attack someone in front of you. To have the blade turned out, and/or have the handle to the right, near your sword arm, is the most offensive position, as it facilitates a rapid draw and attack.

After the bow, and when movement begins, reach your left hand to the centre of the sword, palm up, and take the sword to your left side in the reverse order to placing it on the ground. To stand however, step forward and up onto the right foot. From here you can draw immediately into hanmi, or leave the sword by your side. Keep the sword at your left side at all times, even while kneeling, until you store it away.

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