In this study, we examine the Shinto-like religiousness of the Shinto-ryu, focusing on sojutsu, based on the findings of previous studies on kenjutsu. Furthermore, by comparing Shinto-ryu kenjutsu and sojutsu, we aim to clarify the characteristics of Shinto-like religiousness in Shinto-ryu sojutsu. The results are provided below.

(1) It is said that Shinto-ryu sojutsu was founded by Tsukahara Bokuden, who attained Shintoist enlightenment after worshiping the hirohoko (broad spear), which appears in the myth of the “Transfer of the Land”. The background to its establishment was the in concept of the divine gift based on a shamanistic worldview.

(2) Grounding in mythological imagery

Shinto-ryu sojutsu draws from a scene in the Nihon Shoki (Chronicles of Japan) in which after the successful Transfer of the Land, Okuninushi gave Takemikazuchi and Futsunushi a hirohoko so that their descendants could peacefully rule the land. Quoting from this passage, the hoko (spear) is said to have been the predecessor of the yari (spear), and the sacredness of the hirohoko became part of the backstory to sojutsu. The hirohoko mentioned here is a magical implement imbued with the spiritual power to rule a country peacefully. As identified in prior studies, this image of the hirohoko conforms to the concept of the country at peace in Shinto-ryu.

(3) Authority over techniques and concepts through powerful sacred and magical weapons

In Shinto-ryu sojutsu, Okuninushi was the source of the nation-ruling hoko, and the power of the hirohoko is said to have filled the earth with the divine virtues of Okuninushi. Moreover, the demonstration of the connection between the hirohoko and Shinto-ryu sojutsu lends credence to the sacredness of this school of sojutsu. In this way, authority is given to these techniques and concepts through the sacredness and magical nature of the hirohoko.

(4) Powerful sacred and magical weapons and techniques with divine support

The term “hirohoko” refers to the same type of spear as “kamihoko,” which could be wielded only by gods and other superior beings to rule the nation. With the support of this kamihoko, powerful magical techniques came into existence that could defeat countless enemies “without the spear being stained with blood.”

This study examined the perceptions of “kihon” (fundamentals) among 63 instructors belonging to the All Japan High School Athletic Federation Karate Division, focusing on physical, technical, psychological, and cultural dimensions. A questionnaire survey was conducted as the research method. Quantitative data derived from multiple-choice responses were analyzed using the Kruskal-Wallis test and the Bonferroni method, while qualitative data from open-ended responses were analyzed using the KJ method. The results revealed that many instructors highly valued kihon for its technical and psychological contributions to the enhancement of competitive performance. Furthermore, instructors of higher age and dan rank tended to ascribe greater importance to kihon, suggesting a developmental shift in perception from competitive value to cultural value, corresponding to their progression as instructors. In addition, while kime (focused power), which does not directly correspond to kumite scoring criteria, received high evaluations, rule-based performance factors such as distance and timing were rated lower. This finding indicates the coexistence of a “competition axis” and a “cultural-educational axis” within karate instruction in educational settings. These results reaffirm that kihon should not be regarded merely as a technical exercise but as a practice that embodies both cultural value and educational significance. In conclusion, kihon can be positioned as a bridge connecting the dual purposes of optimizing competitive performance and transmitting traditional culture. Future research should empirically investigate the motor characteristics and psychological changes involved in kihon practice and reconstruct karate instructional systems in educational contexts based on an integrated framework of competitive rationality and the cultural values inherent in budo.

This study aimed to clarify how the physiological load differs between an alternating condition and a single-uke condition during Tabata-style training using nage-komi (throwing practice), a judo-specific training method. Twelve male judo athletes participated in this study (age: 20.7±1.0 years; height: 165.3±3.5 cm; body mass: 68.2±5.8 kg). The Tabata-style training consisted of eight sets of 20 seconds of all-out nage-komi followed by 10 seconds of rest. Two conditions were conducted in random order: (1) an alternating condition in which tori and uke switched roles every set, and (2) a single-uke condition in which one tori continuously threw the same uke. The number of throws, heart rate, and post-exercise blood lactate concentration were measured. The number of throws was significantly higher in the single-uke condition (65±5) than in the alternating condition (33±3). However, both peak heart rate during training and post-exercise peak blood lactate concentration were significantly higher in the alternating condition. These findings indicate that alternating tori and uke each set during Tabata-style nage-komi training increases physiological load while reducing total training time, suggesting it is an effective and time-efficient method for judo-specific conditioning.