Agyōji (行司,lit. 'administering things') is areferee employed by theJapan Sumo Association, responsible for a variety of activities which concern the organisation of the sport in general and the refereeing of matches, as well as the preservation ofprofessional sumo culture, deeply rooted inShinto traditions. Subject to the same strict hierarchy and traditional appearance as the other professions gravitating around professional sumo, thegyōji are one of the most visible professions at tournaments (honbasho), being the third person in thedohyō (wrestling ring) and sometimes defined as "an essential part of the sumo spectacle."[1]
Inherited from a tradition of refereeing dating back to theHeian period,gyōji did not take on their current role until theTenshō era in the late 16th century. Since the end of the 18th century,gyōji have been entrusted with religious functions, which they perform during the consecration of combat areas, before tournaments or in thestables to which they belong. Thegyōji's responsibilities also include drafting thebanzuke, the document defining the promotion or demotion of wrestlers, and supervise match selections made by thetoshiyori (elders) on each tournament day.
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The role of referee in sumo began long before thegyōji was entrusted with it. During theHeian period, the role of match referee was not yet defined, and besides the wrestlers, there were a number of officials responsible for supervising matches.[2] These roles were given to imperial guards bearing the title oftachiawase (立合), a rank bearing the same kanji as the spelling oftachi-ai.[3] These officials, dressed as archers and carrying bows and quivers, were accompanied by substitutes, thekazusashi (数刺し), who were dressed in the same way and were responsible for keeping the scorebook.[4] An official, Shiga-no-Seirin (sometimes spelled Shigano Seirin or called Shiga Seirin), was appointed byEmperor Shōmu and founded one of the first hereditary lines of referees, and is also credited with establishing the original forty-eightsumo techniques.[5][6] During the same period, the term "gyōji" also appeared, but the role of the staff bearing this title, allsixth-tier courtiers, was confined to administrative organization and various tasks linked to the court ceremony alongside the sumo tournaments.[7] At the start of theKamakura shogunate,gyōji still did not referee matches, this role falling tosumobugyō (相撲奉行), or 'sumo magistrates'.[7] During theMuromachi period, the term began to be applied to samurai-ranked referees, involved in the temporary judging of matches between wrestlers.[7]
In 1570 (Genki era), however,Oda Nobunaga appointed two warriors from his retinue to the role ofgyōji and gave them the task of organizing the shogunate's sumo tournaments.[7] During theTokugawa shogunate, sumo became popular but theshogun, in an effort to moralize society, banned traditional tournaments organized as part of festivals.[2] As the sport began to be sponsored by thelocal lords, and in order to eliminate conflicts that would lead to the shogunate's ban on sumo, referee families taught sumo etiquette, rules and techniques to professional wrestlers (rikishi) in variousdomains.[2] With the incorporation ofShinto elements into sumo traditions during the Tokugawa shogunate, the role ofgyōji took on even greater importance, emerging as surrogatepriests.[8] As a result, requiring licenses to exercise the role of referee became extremely valuable, and by the early 18th century two families stood out in the legal control ofgyōji: theHouse of Yoshida Tsukasa and theHouse of Gojō [ja], both originating from the long tradition of local lords appointing their own officials to train wrestlers sponsored by their domain.[8]
Before the national standardization of sumo organizations, the sporting landscape was divided between several associations scattered around the country, the largest developing inEdo,Kyoto andOsaka.[9] At the end of the 18th century, around 1780, theEdo-based sumo association began a long period of domination of the national sumo scene. Yoshida Tsukasa, the clan controlling the observance of etiquette in Edo, took advantage of this gain in popularity to consolidate its authority over the other hereditary lines of referees, leading to the sole recognition of the referee traditions inherited from this family, which continues to the present.[8] During the mid-Edo period, the role ofgyōji asserted itself and began to take on its current form, with the use of thegunbai (war fan) and the wearing of the ceremonial kimono.[8]
Like wrestlers and most other professions involved in professional sumo,gyōji do not work under their real name, but under a pseudonym similar to theshikona, or ring name, used by wrestlers.[10] In modern times, allgyōji will take either the family name Kimura (木村) or Shikimori (式守) as their professional name, depending on the tradition recruits are joining.[10] Within these two families, the names of the two highest-ranking members never change and the two topgyōji are always called Shikimori Inosuke (式守 伊之助), the juniortate-gyōji, and Kimura Shōnosuke (木村 庄之助), his senior.[11]
With the rise in importance and popularity of sumo during theEdo period, many hereditary lines of referees became codified, and some sought the patronage of theHouse of Yoshida Tsukasa.[12] Around 1770, several lineages existed simultaneously and officiated throughout Japan under the influence of the Yoshida, such as the Iwai Sauma inKyoto, Shakushi Ichigaku inOsaka, Hattori Shikiemon inHigo and Suminoe Shikikuro inNagasaki.[12] Between 1726 and 1729, the referees named Kimura Shōnosuke and Shikimori Godaiyū (式守 五大夫) sought patronage from the Yoshida and began working as referees in the Edo-based association.[8] According to a genealogy tree produced by the 6th Shōnosuke during theMeiwa era, the name Kimura Shōnosuke was originally adopted during theKan'ei era by Nakadachi Uzaemon, a vassal of theSanada clan, who was the third-generation head of a hereditary line of referees.[13] The Shikimori, however, descend from a different lineage, founded by a former wrestler who became an elder under the name Isenoumi Godaiyū.[14] He later changed his name to Shikimori Godaiyū and launched his own line of referees.[14] Between 1765 and 1774, one of his descendants, named Shikimori Inosuke, established himself as a prominent figure and was appointed as one of the highest referee, second only to Kimura Shōnosuke; thus de facto taking the lead in his line.[8][14]
Today, the lineage of referees is mostly extinct, with the exception of the Kimura and Shikimori families which are the names of the two most powerful lines of referees to have made their mark since the middle of the 18th century.[15] Today'sgyōji must choose to belong to one of these two lines.[15]
Gyōji surnames may be influenced bystable traditions.[16] The two families are not equal; their heads, for example, do not have quite the same rank, a Kimura still being considered a senior compared to a Shikimori.[17][18] The Kimura family is also much larger, with almost twice as many members as the Shikimori.[11] At one time, there was still a blood tie between the members of these families, but nowadays the relationship between families is primarily hierarchical, withgyōji switching between families as they are promoted through the ranks, particularly when they reach the top of the hierarchy.[11][19] Thus, the referee named Shikimori Inosuke, head of the Shikimori, will take the name Kimura Shōnosuke, and will therefore change family, if the latter retires.[11] Other examples of promotion in the other family included notably that of the38th Kimura Shōnosuke [ja] who changed from the Kimura family to the Shikimori family when he gave up his name of Kimura Waichirō (木村 和一郎) to become the eleventh Shikimori Kandayū (式守 勘太夫) upon his promotion to the ranks ofsan'yaku in 2012.[20] The43rd Shikimori Inosuke [ja] had been with the Kimura family from hisgyōji debut in September 1979 until histate-gyōji promotion in January 2025.[21]
Asgyōji rise through the ranks and begin officiating higher divisions, they can change their first name to that of a pastgyōji, thus taking on a more prestigious name, often part of a long tradition.[22] For example, the name Shikimori Kandayū has been passed down for more than two hundred years.[23] Other traditions may, on the contrary, encourage the referee to keep his name or to be given a unique one linked to his stable.[16]
Each lineage of referee has its own traditions, one of the most visible being the handling of thegunbai when the latter is pointed in one direction to determine a winner: Kimura referees keep the back of their fist upward, while Shikimori referees have their palm facing upward.[15][17]
The maximum number ofgyōji allowed in theSumo Association is 45.[2][24] As of January 2024[update], there are 43gyōji within the Sumo Association.[25] Like theyobidashi, thegyōji are employed directly by the Japan Sumo Association but are affiliated with thestables like wrestlers.[26] New recruits do not have to meet height or weight requirements and it is even implied that a smallgyōji is preferable, for aesthetic reasons, as it creates a greater contrast with the taller and bigger wrestlers.[11] Manygyōji are former wrestlers who could not rise in the professional world and decided to change their path.[27] Prior to 1972, thegyōji began their training at the age of six or seven, before becoming referees in real-life situations between the ages of thirteen and fourteen, while at the same time receiving a normal education.[28][29] Recruits now begin their career around the age of fifteen or sixteen, after graduating from junior high school.[26]Gyōji then work up a career ladder based on theprofessional sumo divisions until their retirement at 65.[26] The current ranking system consists of the following eight ranks, listed in descending order:[30]
Promotions are decided once a year at thebanzuke (rankings) organization meeting held after the Septembertournament and are only applicable starting the following January.[31] Promotions were mainly based on seniority,[26] but from 1972 onwards, greater consideration was given to the personal qualities of referees, such as their ability to judge, the tone and power of their voice and also their work ethic.[2] Other qualities are also taken into account, such as calligraphic skills, speed and agility in the ring and leadership shown when facing a difficult decision.[26] On the other hand, too many invalidated refereeing decisions can hinder promotion.[26] This penalty, however, is the highest consequence agyōji can suffer, asgyōji cannot be demoted.[32] The maximum number ofsekitori-rankedgyōji (jūryō and above) is between 20 and 22.[2][31] Until 1960, there was no mandatory retirement age and top-rankedgyōji usually served until death, illness or senility.[10][29] The promotion chain was hence blocked to the point where a persistent rumour had it that juniorgyōji rejoiced at the death of their elders as much as they lamented it.[10][29] Today's promotions are slow but almost certain and somegyōji may be as popular as some wrestlers.[28][29]
Juniorgyōji evolve under the tutelage of their seniors.[29] Unlike wrestlers,gyōji have no training school for their initial training, and learn everything from the master under whom they are placed.[29] It usually takes agyōji 15 years to be promoted to thejūryō ranks.[26] It takes another 15 years to be promoted to officiatingmakuuchi matches.[26] Thetate-gyōji (top twogyōji) usually have anywhere from 40 to 50 years of experience.[26] There are exceptions, notably the27th Kimura Shōnosuke [ja] who was promoted to Shikimori Inosuke at the age of 48 in 1973, making him the youngesttate-gyōji in the history of the sport.[33] As referees are promoted, the number of matches they can officiate is reduced.[34] Younggyōji can referee up to ten matches in a day, while their seniors can referee two at most.[34] At the top of the hierarchy, thetate-gyōji referee just one match.[34]
Compared to other professions outside professional sumo, or compared to wrestlers' salaries,gyōji pay is low but still higher than that ofyobidashi.[35] Top-rankedgyōji earn between 400,000 and 500,000 yen ($3320, or€2487 as of November 2023).[31] The basic salary for amakushita-rankedgyōji is between 42,000 yen ($281, or €258) to 100,000 yen ($669, or €615).[36] Like wrestlers, however,gyōji receive bonuses after each tournament.[37]
Prior to July 1993, thegyōji were the only profession of sumo unrelated to wrestler (retired or active) to be featured in thebanzuke, the traditional rankings of sumo.[38] Since then, the upper-rankedyobidashi also have their names automatically included on thebanzuke.[39] The names of thegyōji are listed in the center vertical column above the names of thejudges and below thegomenkōmuru (蒙御免) and the tournament dates and site.[38]
Gyōji, like wrestlers, are deprived of certain freedoms unless they reach a certain rank, and are required, for example, to live in their own stable.[36] However, unlike wrestlers, who have the option of living elsewhere once they reach the rank ofjūryō,gyōji can move once they reach the rank ofsandanme.[36]Gyōji who have achievedsekitori status are assignedtsukebito (personal attendants) just as top wrestlers are.[11] These may be junior referees or lower-ranked wrestlers, the latter being considered unlucky because there is a superstition in the sumo world that a wrestler serving agyōji will not go on to have a successful career.[11] Thetate-gyōji may have a maximum of two assistants, when the referees ranked below him have only one.[16]Gyōji ranked near the top of the hierarchy can use an akeni (明荷), a bamboo andwashi luggage box dating back to the Edo period, to transport their personal belongings.[40]Tate-gyōji also have their names displayed onnobori (tall banner) at the entrance to the arenas where tournaments are held.[38] In the past, retiredgyōji who had managed to secure anelder-share (a pseudonym under which a person may become an executive of the Japan Sumo Association) could remain in the Japan Sumo Association as elders, but the practice is no longer permitted.[41]
As of the January 2025 tournament there are twotate-gyōji:
As of the January 2025 tournament there are threesan'yaku-gyōji:
In the ring,gyōji wear elaborate ceremonial costumes, either called theshōzoku or thehitatare,[30][44] making them a "flamboyant part of the sumo scene."[28] The kimono worn by thegyōji is usually a gift from patrons.[44] It imitates either the one worn by samurai-ranked officials during hunting parties organized during theMuromachi period,[45] or court dress worn during theHeian period.[44]
The costume has undergone a series of changes to arrive at its current form. During theEdo period,gyōji wore a linenkamishimo, a sleeveless kimono with exaggerated shoulders, calledasagamishimo (麻裃).[46] In May 1910, the Tokyo-sumo association made the decision to change the costume of professional referees to the one currently in use.[46] However, the tradition of wearing the costumes used during the Edo period is still preserved in traditional regional tournaments, particularly on theOki Islands.[47] With the Dampatsurei Edict of1871, referees could no longer keep theirchonmage, and one of the reasons for adopting the new costume would have been to make it easier to conceal the referee's hair to hide his lack of topknot with a hat.[46] This hat, worn in addition to the richly decorated kimonos, is called aneboshi (烏帽子).[44] It is a lacquered black hat inspired by the hats worn by courtiers in feudal Japan and fashioned after the hats worn by Shinto priests.[44][48] To add color to this headdress, somegyōji replace theeboshi's dark cords with colored ones.[45] Each costume worn bygyōji ranked injūryō or above is as expensive as akeshō-mawashi worn by wrestlers of equivalent rank during their ring entering ceremonies.[44] Eachgyōji chooses the color and pattern of his kimono, but onlytate-gyōji may use purple, thesymbol of their rank.[45] In winter,gyōji tend to wear darker colors than those worn during the summer months.[44] Althoughgyōji kimono are often embroidered with very traditional motifs such askamon, in October 2021, the Japan Sumo Association formed a partnership withThe Pokémon Company to celebrate the 25th anniversary ofPokémon Red and Blue and since theJanuary 2022 tournament [ja],gyōji can be seen wearing Poké Ball-themed kimono.[49][50][51]
The outfits used all incorporate a number of rosettes, calledkikutoji, and tassels, calledfusa. These ornaments change color to indicate the gyoji's rank.[52] Unlikeyobidashi, whose uniform is identical regardless of rank, eachgyōji's costume reflects the rank he holds and has specific features depending on the rank reached.[30] On promotion, thegyōji will change into more elaborate outfits and small changes in dress continue as the referee moves up the hierarchy.[30] Since 1960,gyōji who have attained the rank ofjūryō wear several pairs oftabi per tournament.[53] These socks, originally designed only for walking ontatami mats and not on the hard and sandy surface of adohyō, wear out very quickly after a day of matches.[17]Gyōji who are promoted to the rank ofsan'yaku may wear aninro on the rear-right side of their belt.[30] Both the top twogyōji carry atantō (a dagger) visible in the left side of the belt of the outfit.[30] This is supposed to represent the seriousness of the decisions they must make in determining the outcome of a bout, and a symbolic preparedness to commitseppuku if they make a mistake.[17][29][34] Another rumor has it that the referee carries this dagger to defend his verdict against any wrestler or spectator who comes to threaten him or question his decision.[34] This was notably the case during an Osaka-based sumo association match during the Edo period, when a localtate-gyōji by the name of Iwai Dannosuke (岩井 団之助) had to defend himself against an aggressiveelder who was unhappy that his wrestler had been declared the loser.[54]
As their careers progress,gyōji incorporate elements such as the following into their outfits:[30]
| Rank | Costume and fabric | Kikutoji andfusa | Footwear | Ceremonial object | |
|---|---|---|---|---|---|
| Tate-gyōji | Kimura Shōnosuke | Thick silk (winter) Thin linen (summer) | Tabi socks andzōri sandals | Tantō dagger andinro | |
| Shikimori Inosuke | |||||
| San'yaku-gyōji | Inro | ||||
| Makuuchi-gyōji | Tabi socks | None | |||
| Jūryō-gyōji | |||||
| Makushita-gyōji | Cotton | Bare feet with the kimono tied above the knees | |||
| Sandanme-gyōji | |||||
| Jonidan-gyōji | |||||
| Jonokuchi-gyōji | |||||
To accompany their costumes, eachgyōji carries agunbai, a wooden war fan similar to the Japanese command staff used by generals at the head of their troops.[55] There are no rules about the materials to be used or the shape agunbai should take.[56] The firstgunbai owned by a younggyōji is given to him either by a seniorgyōji or thestablemaster of the stable to which he belongs.[56] Eachgyōji has his own and those handled by top-rankedgyōji, lacquered with gold or silver ornamentation.[15] Somegunbai are handed down from generation to generation, sometimes to be used only by thegyōji who holds a particular ring name.[46] This is notably the case for Kimura Shōnosuke'sgunbai, which has been passed down to successors for over 160 years.[17] Shikimori Kandayū'sgunbai is also a legacy handed down since Kandayū II in 1866.[57]
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Thegyōji's principal and most obvious task is to referee bouts between two sumowrestlers.[58] Thegyōji is regarded as an unquestionable authority figure in the ring, and is never booed or hissed at.[28] Thegyōji's verdicts can, however, be overturned by the judges seated around the ring (theshimpan).[28] During theMeiji era, Japan underwent a series of changes which also had an impact on the traditional way in which sumo tournaments were held and on the organisation of the sumo association.[59] During the same period,Takasago Uragorō launched a protest movement forcing the association to adopt measures aimed at improving their image, in particular by ending the possession of the final judgement of a match, which was changed fromgyōji toshimpan.[59]
Eachgyōji referees matches taking place in the division that corresponds to the referee's rank.[48] Only thetate-gyōji are allowed to referee a match involving ayokozuna.[17] In all the matches they referee,gyōji are expected to give a decision on the spot, whatever the conditions at the end of a match.[34] Too many overturned decisions lead to stagnation in the promotion order or a salary cut.[34] The only exception is thattorinaoshi (rematch) are not counted as refereeing errors.[34] If a referee in the highest ranks has too many of his decisions overturned, he is expected to submit his resignation to the JSA Board of Directors. However, these resignations are regularly rejected.[34] Atmakuuchi level, referees suffer a penalty if they make more than nine mistakes in a year whilejūryō-ranked are permitted up to ten.[34] As for the other ranks in the hierarchy (belowjūryō), there are no financial penalties, but promotions are nevertheless affected.[34]
In the ring, thegyōji follows a very specific protocol before the fight begins. The referee always supervises the proceedings from the north corner of the ring, facing south.[60] After theyobidashi has called them into the ring, thegyōji will also call out each wrestler's name.[61] On odd-numbered days, the call is made from the east to west, and on even-numbered days the call is made in the other way round.[39] It is thegyōji's responsibility to watch over the wrestlers as they go through the initial prebout staring contests (theshikiri), during which he first stands facing theshikiri-sen, the white starting lines in the centre of the ring, then sideways with thegunbai raised and in profile.[62] When the preparation time is up, the referee receives a signal from thejudge in charge of keeping time via theyobidashi.[62] Thegyōji then places hisgunbai flat against him, a gesture that signifies to the wrestlers that the fight must begin.[62] Thegyōji then coordinates the initial charge (ortachi-ai) between the wrestlers.[62] Immediately after the wrestlers initiate atachi-ai that thegyōji deems acceptable, he will begin to referee the match.[62] Although it is the wrestlers who ultimately determine the exact point at which thetachi-ai is initiated, if the two wrestlers' breathing is not synchronized or if one wrestler charges before they both put their hands down, thegyōji will notify them that they should wait before going ahead until both are ready or that the charge was a false start.[63] If a false start has been ruled, the wrestlers must return to their starting positions and try anothertachi-ai.[64]
The shouts thatgyōji use in the ring are calledkakegoe, and are codified with no ad-libbing tolerated.[65]
If the match time exceeds four minutes with little movement, the time-keeper will usually indicate to thegyōji to call for amizu-iri, or water break.[62] Thegyōji then notifies the wrestlers to get out of the ring.[66] He then records the exact positions of both wrestlers' hands and feet, and puts them back in this position once the break has concluded.[67] Thegyōji starts the fighting again by simultaneously hitting the backs of the wrestlers'mawashi.[68] Although there are no strict rules on what to do when a match is paused, it was noted during theNovember 2023 tournament that a procedure inspired by then-makuuchi referee Kimura Hisanosuke, consisting of using salt to mark the positions of the wrestlers' feet, was reused because it was considered elegant and effective.[69][70] Additionally, thegyōji may call for a short break if he needs to fix a wrestler'smawashi.[66] Thegyōji puts thegunbai cord in his mouth and swings it over his shoulder to dangle from his back. He then reties the loincloth.[38] In the extremely rare event that amawashi falls and exposes a wrestler's nudity, thegyōji is expected to use hisgunbai as afig leaf to cover an exposed wrestler.[71] Sometimes, during a particularly hectic match, the referee falls out of the ring or is accidentally knocked down by the wrestlers.[72][73] If, following a fall, thegyōji is no longer able to give a verdict or hand out prize envelopes, it is up to thegyōji waiting at the foot of the ring to take his place.[74]
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When thegyōji considers that a wrestler has lost, he ends the match by pointing hisgunbai to the side of the winning wrestler.[75] Thegyōji's decision as to the winner of the bout is not immediately final and can be called into question by one of the fiveshimpan (judges) who sit around the ring.[76] If they dispute the result, they hold amono-ii (lit. 'talk of things') in the center of the ring, and correspond through an earpiece to a further two judges in thevideo review room.[68] They can confirm the decision of thegyōji (gunbai-dōri, 'way of thegunbai'), overturn it (sashichigae, 'wrong indication'), or order a rematch (torinaoshi).[77] Thegyōji is not expected to take part in the discussion during amono-ii unless asked to do so.[77] When a final verdict is reached, thegyōji again points hisgunbai at the victorious wrestler and announces hisshikona, or ring name, in a clear voice.[68] If the match had received corporate sponsorship andkenshō banners had been displayed before the start of the fight, thegyōji brings over the envelopes containing the money on hisgunbai.[68]
In addition to refereeing matches,gyōji have a number of other duties, among them are their religious responsibilities in the sport. When a new ring is built, it is thegyōji's responsibility to perform adohyō-matsuri (lit. 'ring festival'), or ring-consecration ceremony, a ritual to bless the space in which the wrestlers fight and train.[78] The day before ahonbasho, the Japan Sumo Association holds a religious ceremony in the presence of all the association's higher-ups and all thesan'yaku-ranked wrestlers who take their seats around the ring.[78] The same day, a more discreet ceremony is held in thestables' training rings by junior-ranked referees belonging to the sameclan, in the presence of the stablemaster and the wrestlers.[79] A simplified version of the ceremony also takes place during regional tours (calledjungyō).[80][81] This practice, inherited from the Heian period, was restored by the Yoshida in the 1790s.[82]
Thedohyō-matsuri is performed by one of thetate-gyōji and two other senior-ranked referees, serving as attendants calledwakigyōji (脇行司).[83] Thegyōji act as Shinto priests and perform the ceremony taking the shape of a Shinto rite.[78] The threegyōji, dressed in the same way as akannushi, wear formal white robes (calledhō), largereboshi hat,tabi socks and straw sandals.[78] Thetate-gyōji distinguishes himself by wearing a color variation under his white kimono and akanmuri instead of aneboshi.[84] All of thegyōji carry a wooden instrument (called ashaku) as a symbol of authority.[79] On thedohyō,gohei (a Shinto ritual wand) are also placed in wooden stands at the center.[79]
One of thetate-gyōji's two assistants first steps into the ring and behaves as if in a shrine, followingShinto etiquette.[85] He then recites a prayer and walks around the four corners of the ring waving asakaki tree branch serving as anōnusa at the attendants, in an act calledkiyoharae (清秡).[83][85] Thetate-gyōji then enters the ring and recites aprayer. This prayer to the threedeities of sumo (Ame-no-Tajikarao,Takemikazuchi andNomi no Sukune) and to theaspects of the seasons, is made for good weather throughout the tournament.[79][84][86][87] This practice is inherited from a time when tournaments were held outdoors.[79] The deities are also asked to bless all the wrestlers who will participate in the matches and keep them safe.[79] The assistants in turn step into the ring and distribute thegohei from the center of the ring to its four corners.[88] Sake is then poured by the assistants into the four outer corners of the ring, following the shape of the wrestlers'tegatana (first left, then right, then center).[79][88] After the assistants have stepped down from the ring, thetate-gyōji recites a prayer calledkojitsugonjō (故実言上).[30][88]
From the beginning of the heavens and the earth, they were divided intoyin and yang. That which is heavy and muddy is the yin and is below; and is called defeat [...]
— Extract from thekojitsugonjō.[30]
Placed on asanbō, symbolic offerings are brought to the ring. They consist of driedchestnuts, washed rice,kelp, driedcuttlefish,kombu andkaya nuts which are then poured into a hole in the center of the ring along some sake.[79][89] Thetate-gyōji then pours sake into the four inner corners of the ring.[90] The remaining sake is then offered to the Japan Sumo Associationexecutives seated around the ring.[79]
After the end of a tournament, agyōji bring the tournament to an end with a religious ceremony. This ceremony, calledkami okuri (神送り), or 'god sending ceremony', is held the last day of a tournament to return the gods who had descended to the ring to heaven.[91] One junior-rankedgyōji holding agohei will stand in the center of the ring and will be tossed into the air by lower-ranked wrestlers.[92]
Thegyōji also officially lead the ring-entering ceremonies.[93][78] More precisely, thegyōji's responsibility is to head the columns ofsekitori-ranked wrestlers, leading them from thehanamichi, the two paths from east and west, to the ring.[94] If thegyōji is absent, the wrestlers are normally expected to wait to be led into the ring.[95] Thegyōji's rank is equivalent to that of the wrestlers he leads.[78] Eachgyōji who presides over ring-entering ceremonies takes charge of only three or four per tournament, rotating with their colleagues of equivalent rank.[96]
Thegyōji enters the ring first, circles it and then settles in the center. The wrestlers, in ascending rank, follow him, and agyōji at the foot of the ring announces theprefecture of origin (or country, in the case of foreign wrestlers), the stable to which they belong and theshikona of the wrestler stepping onto thedohyō.[30][94] When the last wrestler, ranked at the top of thejūryō or, in the case of themakuuchi division, theōzeki, steps into the ring, the wrestlers turn to perform ritual gestures facing the center of the ring.[94] Thegyōji in the center waves the rope (fusa) of hisgunbai in a circle.[78][97]
During theyokozuna'sring-entering ceremony, thegyōji is also responsible for leading the wrestlers into the ring before thetsuyuharai (the wrestler preceding theyokozuna). Normally, thetate-gyōji presides over this ceremony.[94] In the absence of atate-gyōji, the referee presiding over theyokozuna ceremony will be asan'yaku-rankedgyōji.[98] Thegyōji stands behind theyokozuna, waving the rope of hisgunbai as theyokozuna makes his signature entrance (shiranui orunryū).[99]
Thegyōji are also responsible for writing up thebanzuke, the traditional ranking sheet for professional sumo, and their task begins long before a definitive ranking is decided.[100] Thegyōji act as clerks at the ranking meetings, which take place three days after the end of each tournament.[101] During the preparatory meeting, thegyōji serve only as observers and are not invited to speak.[102] Threegyōji are responsible for recording decisions on promotions and demotions, and their work is then used as the basis for the calligraphy known to the public.[101]
Thegyōji did not start writing thebanzuke until 1944; prior to this date it was often written by theelders of the association or by the professionals responsible for printing it.[103][104] Only two or three high-rankinggyōji are authorised to write thebanzuke, which will later be reproduced and actually used.[100][103] This team is usually composed of one senior (usually ranked insan'yaku) and one or two assistants.[102] The senior writer is usually also one of thegyōji attending the ranking meeting.[101] SinceWorld War II, only eightgyōji have been responsible for editing thebanzuke.[105] The task of writing thebanzuke is considered so important that the people responsible for writing it never accompany the JSA on tour, so as to devote themselves entirely to their task.[102]
In line with the calligraphic skills of thegyōji, the ranking is handwritten in a style callednegishi-ryū (根岸流) orsumōmo-ji (相撲字).[100] This style of writing is similar to that developed in the mid-18th century to write advertisements forkabuki plays.[106] The official name of the style,negishi-ryū, is derived from the name of a printer called Mikawa Jiemon who, in 1757, was in charge of printing thebanzuke. He later became an elder of the association under the name Negishi, thus giving the name to the style he used when writing.[106] The characters are written thickly and without gaps, which is meant to represent the hope that the tournament venue will be filled to capacity.[101][104] Another interpretation of the size of the characters is that they imitate the imposing physique of the wrestlers.[23]
Before eachmain tournament, it takes between seven and ten days to handwrite thebanzuke.[11] Each kanji is written with a brush without the help of word processors.[11]Gyōji are also expected to write thebanzuke withtheir right hand.[101] The originalbanzuke is called amotogaki (元書き).[104] It is a large sheet of paper measuring 1.10 m (3 ft7+1⁄2 in) metres by80 cm (2 ft7+1⁄2 in).[104] The assistant draws the frame of the future banzuke on a blank sheet of paper, an operation that alone takes two days as everything is done by hand.[101] In the lower left-hand section of themotogaki, the seniorgyōji write vertically the sentenceSenshū banzai daidaikanō (千穐万歳大々叶), a prayer for the wrestlers' safety in the ring.[101] The writing then begins from bottom to top and from left to right, so as to start with the lowest ranks and end with the rank ofyokozuna.[101] There is a tradition that for the smallest ranks, written in an extremely fine way, thegyōji use an old brush whose bristles have all fallen off and given by agyōji who taught him.[101] In total, around 830 names are handwritten.[101] After being written up and proofread, themotogaki is sent to the printing works for photoengraving and printing on a format four times smaller than the original.[101]
While thebanzuke is written by seniorgyōji, theita-banzuke is written by young referees. After thebanzuke has been unveiled, between two and threegyōji ranked inmakushita gather to write on the2 m (6 ft6+1⁄2 in) high and 1.5 m (4 ft 11 in) wide wooden board traditionally hung at the entrance to tournament venues.[101]
In line with their refereeing duties, thegyōji are also divided intodepartments within the Sumo Association, as are the elders.[102] The distribution ofgyōji in these departments depends on thetate-gyōji and on a committee of three senior referees (currently ranked asmakuuchi andsan'yaku) who are elected every two years by their peers.[16]
For thegyōji, there are three departments with very specific tasks. The first department is thewariba (割場), named after the rooms in theKokugikan.[30] This department is responsible for recording the results of matches held the previous day on themaki (巻) scroll, to prepare for the work of the judging department, which will decide on future wrestler matchups for upcoming matches.[30][102] The second department to which thegyōji belong is that of the referees who stand close to the ring during matches and announce over the microphone whichkimarite (winning technique) have been used by the wrestlers.[102] Since all referees are also expected to referee in the ring, a team of tengyōji rotate with each other at the microphone for one day.[102] In addition, the announcers are all from theKantō region, so as to maintain a standard of intelligibility by avoidingaccents.[102] If the referee making the announcement did not see the technique used, he may contact the video referee to confirm it.[102] The third department is entirely dedicated to the publication of wrestlers' results.[102]
Once the matches have been decided, it is up to thegyōji to write up the sheets (calledkaobure gonjō) that will be presented after themakuuchi ring entry ceremonies on tournament days.[78][107]
Thegyōji also make the plaques displayed on the electronic scoreboards in the arenas, on a thin rectangular sheet of plastic.[108] Plaques are changed when a wrestler changes hisshikona or is promoted.[101] In addition,gyōji are also responsible for the material organization of tours (calledjungyō).[16] This takes place a year and a half in advance, and includes preparation of itineraries and accommodation.[16]
Finally, as allgyōji are also associated with one of the sumo trainingstables throughout their career, they also have individual duties related to the stables such as performing clerical work.[109]
InJanuary 2018, the 40th Shikimori Inosuke (whose real name is Itsuo Nōchi) was suspended for three tournaments for sexually harassing a junior referee.[110][111] The Japan Sumo Association accepted his resignation in May 2018 when the suspension concluded.[111]
Shortly after the announcement ofbanzuke promotions for theJanuary 2024 grand sumo tournament, the 6th Kimura Tamajirō (fromTatsunami stable) submitted his retirement papers to the Sumo Association, ending a 47-year career.[112] The day before, he did not appear on the list of referees promoted, even though he was the second most senior referee at the time and only two years away from retirement.[113] Sasaki Ichirō, a sumo journalist atNikkan Sports, shared aninformal comment on hisTwitter account expressing Tamajirō VI's displeasure at not being promoted to the rank oftate-gyōji.[114]
InJanuary 2025,jūryō-rankedgyōji Kimura Kankurō was suspended for the 2025 March tournament and was given a pay cut after he was found to have physically assaulted one of his apprentices during the 2024 November tournament. He had previously been excluded from the January tournament from day eight, when the internal investigation was launched.[115]
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