History of Jiu-Jitsu

Roots in Warfare, Religion, and Clan Society

The Martial Landscape of Ancient Japan

The earliest roots of Jiu-Jitsu (柔術) are found within the complex web of Japanese warfare during the Heian (794–1185) and Kamakura (1185–1333) periods. This era was marked by the rise of the bushi (samurai) class and the increasing formalization of military roles within feudal society. These warrior elites required combat systems that functioned in full armor and in close quarters where weapons might be lost or rendered ineffective.

Jiu-Jitsu, in its embryonic form, developed as part of koryū bujutsu (ancient martial traditions) focused on unarmed grappling, joint manipulation, and throws. These techniques were often designed to unbalance or incapacitate an armored opponent long enough to deliver a finishing blow—either barehanded or with a short blade.

Key points:

• Techniques prioritized control and balance rather than brute force.
• The art functioned as a secondary skill to swordsmanship and archery.
• Different regions and clans preserved localized systems, often passed orally.

Influence of Shinto, Buddhism, and Confucian Ethics

Religion played a foundational role in shaping the spirit and values of early Jiu-Jitsu traditions. The Shinto belief in purification and harmony reinforced a view of combat as a means of restoring order. Zen Buddhism, introduced from China and later embraced by many samurai, encouraged mental clarity, presence, and detachment—traits mirrored in the calm execution of technique under pressure.

Meanwhile, Confucian ideals formalized a social code among warrior classes. Loyalty to one’s lord, discipline, and self-cultivation all underpinned the ethical dimensions of martial training.

Early Jiu-Jitsu systems were not just technical; they were philosophical:

• Students meditated before and after practice.
• Masters acted as moral as well as martial guides.
• Lineages often included rituals of initiation and symbolic purification.

Migration of Techniques Across Regions

Jiu-Jitsu did not evolve in isolation. During the Sengoku period (1467–1615), Japan was fragmented by civil war, leading to intense cross-pollination among various martial systems. Ronin (masterless samurai) carried their techniques across provinces, exchanging knowledge with rival schools or absorbing local styles to enhance their own systems.

This era produced dozens of jiu-jitsu lineages, each adapted to local terrain, armor types, and tactical philosophies:

• Mountain-based schools emphasized throws and leverage.
• Urban lineages developed subtler locks and street-effective grappling.
• Maritime clans adopted close-quarters tactics suitable for narrow decks and boat battles.

Through this convergence, Jiu-Jitsu matured into a multifaceted discipline with a wide technical and strategic spectrum.

The Rise of Formal Schools and Legendary Founders

Koryū Lineages and Family Traditions

As warfare gave way to peace during the early Edo period (1603–1868), many martial systems shifted from battlefield necessity to cultural preservation. This transition saw the establishment of formal schools (ryū-ha) with structured curriculums and transmission rites.

These schools often remained secretive, their techniques passed down within families or trusted circles. Examples include:

• Takenouchi-ryū (est. 1532), considered one of the oldest Jiu-Jitsu systems, integrating weaponry and unarmed techniques.
• Yōshin-ryū, which emphasized soft, yielding movements (the literal meaning of ju).
• Kitō-ryū, known for dynamic throws and philosophical focus on rise and fall (ki and tō).

Training in these traditions was intense and often ritualized:

• Initiates underwent keppan (blood oath) ceremonies.
• Scrolls (densho) detailed techniques, ethics, and lineage secrets.
• Progression was based on mastery, not time or rank systems.

Heroes, Masters, and Mythic Transmission

Early Jiu-Jitsu history is interwoven with semi-legendary figures who shaped its identity. While historical records are sometimes sparse, oral traditions and preserved scrolls give us glimpses into foundational personalities.

One such figure is Takenouchi Hisamori, founder of the Takenouchi-ryū, who reportedly developed the system after meditative retreat and real-life duels. His curriculum included:

• Grappling techniques adapted for armored combat.
• Joint-locking strategies drawn from observation of animal movements.
• Ritual etiquette and moral instruction.

Other masters like Sekiguchi Jushin of Sekiguchi-ryū and Akiyama Shirōbei of Yōshin-ryū became revered for their synthesis of spiritual and physical technique. Stories tell of:

• Akiyama learning resilience from observing a willow tree bend under snow.
• Masters traveling to China or India and bringing back wisdom to Japan.

While not all such tales are verifiable, they underscore the blend of myth, philosophy, and martial science that permeated early Jiu-Jitsu.

Secret Arts in a Stratified Society

During the Tokugawa shogunate, Japan was tightly stratified and controlled. Martial training became both a means of preserving samurai identity and a potential threat to the social order. Jiu-Jitsu schools navigated this tension carefully.

Some schools operated under official patronage, offering instruction to domain retainers and police forces. Others remained underground, their teachings reserved for trusted students. As travel was restricted and war receded, Jiu-Jitsu’s role shifted:

• From battlefield survival to civil self-defense.
• From clan warfare to personal cultivation.
• From public training grounds to hidden dojos.

Yet through all this, the essence of the art endured: adaptability, efficiency, and the principle of yielding to overcome.

Codification of Knowledge and the Rise of Doctrinal Schools

From Oral Traditions to Structured Transmission

By the early Edo period (1603–1868), Japan’s prolonged peace under Tokugawa rule transformed martial arts practice. What had once been battlefield tools evolved into systems for personal development, law enforcement, and preservation of heritage. Central to this shift was the gradual codification of techniques, ethics, and pedagogy.

While earlier schools relied on oral transmission and experiential learning, institutionalized systems began documenting their curricula. This included:

• Densho (scrolls) with illustrations, formulas, and philosophical tenets
• Makimono that classified waza (techniques) by type and difficulty
• Secret teachings (hiden) reserved for senior disciples

This process gave rise to recognizable styles and schools, each with unique interpretations of ju (gentleness, yielding), specialized techniques, and internal hierarchies. Teachers began awarding licenses (menkyo) rather than relying on vague notions of mastery.

Pillars of the Koryū: The Founding of Major Ryū-ha

Several ryū-ha emerged as the foundational pillars of classical Jiu-Jitsu. These schools not only developed vast catalogs of techniques but also embedded spiritual and ethical frameworks within their pedagogy. Among the most influential were:

• Takenouchi-ryū: Blending unarmed combat with short weapons, arresting techniques, and ritualized forms. It is often cited as the archetype of jiu-jitsu transmission.
• Kitō-ryū: Emphasized the principle of rise and fall, with dynamic throwing and off-balancing techniques. Later influenced Judo.
• Yōshin-ryū: Rooted in medical knowledge and natural philosophy, its strategies mirrored the flexibility of willow trees and water.
• Tenshin Shin’yō-ryū: Known for internal power cultivation and atemi-waza (striking vital points).

Each of these schools operated as a semi-sacred institution, with:

• Symbolic rites of passage
• Unique uniforms or dress codes
• Codes of conduct reflecting Confucian and Zen influences

The founders and early heads of these schools, such as Takenouchi Hisamori, Fukuno Shichirōemon, and Akiyama Shirōbei, became legendary figures in the martial arts world.

Naming Conventions and the Birth of Terminology

As lineages expanded, the need for precision in naming techniques, roles, and philosophies grew. This led to the development of standard terminology that helped unify teaching across generations.

Key terminological evolutions included:

• Classification of techniques into nage-waza (throwing), katame-waza (grappling/locking), and atemi-waza (striking)
• Clear distinctions between omote (surface/visible) and ura (inner/hidden) levels of technique
• Introduction of pedagogical structures like kihon (basics), kata (forms), and okuden (secret techniques)

These naming conventions laid the groundwork for what would later become shared across derivative systems like Judo, Aikido, and modern Jiu-Jitsu variants.

Challenges to Tradition and the Meiji Reformation

Decline of the Samurai and State-Sanctioned Reform

The Meiji Restoration (1868) upended the samurai class and the feudal system. With the abolition of the warrior elite and the modernization of Japan’s military, traditional martial arts were seen by many as archaic relics.

Jiu-Jitsu, like many classical arts, faced:

• Decline in student numbers
• Loss of social status
• Restrictions on carrying swords or practicing combative arts

However, not all was lost. Some masters sought to adapt rather than resist. They began reforming their teachings to align with Meiji ideals of national identity, discipline, and modern education.

Notable examples include:

• Incorporating Jiu-Jitsu into police training (notably through Tenshin Shin’yō-ryū)
• Creating public demonstration formats
• Offering instruction in newly established educational institutions

This marked the beginning of Jiu-Jitsu’s transformation from esoteric tradition to public discipline.

Kano Jigorō and the Paradigm Shift Toward Judo

A pivotal figure of this era was Kano Jigorō (1860–1938), a scholar and martial artist who studied multiple Jiu-Jitsu ryū-ha, notably Kitō-ryū and Tenshin Shin’yō-ryū. Seeking to distill effective techniques while discarding outdated or dangerous methods, Kano founded Kōdōkan Judo in 1882.

While technically a new system, Judo preserved the philosophical essence of Jiu-Jitsu:

• Maximum efficiency with minimal effort
• Mutual welfare and benefit (jita kyōei)
• Systematic pedagogy and grading

Kano introduced:

• Colored belt ranks
• Standardized kata
• Safe competition formats

This institutional shift marked a watershed moment. Many traditionalists resisted it, viewing Judo as a sanitized version of real combat. Others embraced it as a path forward.

Fractures, Adaptations, and Lineage Survival

The rise of Judo, coupled with national modernization efforts, forced older Jiu-Jitsu schools to make hard choices. Some folded. Others hybridized their techniques or aligned with Kano’s model to survive. A few persisted in secrecy, maintaining their koryū identity.

Three broad trends emerged:

• Assimilation: Ryū-ha such as Kitō-ryū integrated into Judo or ceased independent transmission.
• Resistance: Schools like Daitō-ryū Aiki-jūjutsu preserved older forms and philosophies, later influencing Aikido.
• Adaptation: Newer styles appeared, synthesizing traditional technique with modern needs—laying the foundation for future branches such as Brazilian Jiu-Jitsu.

Despite intense pressure, many lineages survived through:

• Written scrolls and personal instruction
• Adaptation to civilian self-defense and law enforcement
• Cultural preservation efforts in local dojos and shrines

The late 19th and early 20th centuries were thus a crucible for Jiu-Jitsu’s identity. By the time Japan entered the modern global stage, Jiu-Jitsu had already diversified into a spectrum of schools and methods—some faithful to koryū roots, others radically reimagined.

Exporting the Art: Diaspora, Sportification, and Cultural Adaptation

Japanese Diaspora and the Seeds of Global Spread

The early 20th century witnessed a wave of Japanese emigration, particularly to Brazil, the United States, and parts of Southeast Asia. With these communities came teachers of various Jiu-Jitsu traditions—often operating independently from the formal structures in Japan.

One of the most influential moments was the arrival of Mitsuyo Maeda, a judoka and Jiu-Jitsu master, in Brazil in 1914. His instruction of the Gracie family sparked the genesis of what would become Brazilian Jiu-Jitsu (BJJ). Though BJJ would evolve with its own identity, it began as a transplanted branch of Jiu-Jitsu’s trunk.

Other notable migration paths:

• Japanese-American communities in California preserved traditional schools underground during World War II.
• In Hawaii, Jiu-Jitsu blended with local combat sports, police training, and self-defense culture.
• Southeast Asian ports saw cross-cultural contact between Jiu-Jitsu and indigenous systems like Silat and Hapkido.

While these early diasporic transmissions were localized and organic, they set the groundwork for future global expansions.

From Martial Art to Regulated Sport

The 20th century brought an unprecedented shift: Jiu-Jitsu began to transform from a combative discipline to an organized sport. This evolution was driven by:

• The influence of Kano Jigorō’s Judo, which became an Olympic sport in 1964
• The rise of public exhibitions, competitions, and televised tournaments
• Institutional efforts to define safe practice standards and competitive formats

While classical Jiu-Jitsu schools (koryū) remained largely non-competitive and secretive, modern styles such as BJJ, Japanese sport Jiu-Jitsu, and hybrids like Sambo and Combat Jiu-Jitsu embraced athletic development and audience engagement.

This led to:

• The formation of sport federations like the International Brazilian Jiu-Jitsu Federation (IBJJF) and JJIF (Ju-Jitsu International Federation)
• The creation of belt ranking systems with clear progression criteria
• The division of Jiu-Jitsu into “gi” and “no-gi” disciplines in modern sport culture

However, this transition also sparked debate about the essence of the art, with some traditionalists accusing the sport movement of diluting core values.

Hybridization and Cross-Pollination

As global martial arts began to blend and compete, Jiu-Jitsu was both an influence and a receptor. Its core principles of leverage, control, and submission found applications far beyond dojo walls.

The late 20th and early 21st centuries saw:

• The integration of Jiu-Jitsu into Mixed Martial Arts (MMA), with BJJ becoming a foundational discipline for ground fighting
• Cross-training between Jiu-Jitsu and systems like wrestling, Judo, and Sambo
• Emergence of modern hybrid schools that fuse traditional technique with modern conditioning and real-world applicability

This adaptability contributed to Jiu-Jitsu’s international appeal but also raised concerns about losing cultural depth. The balance between innovation and preservation became a defining challenge of the modern era.

Institutions, Media, and the Tension of Modern Identity

Global Federations and the Rise of Professional Academies

With international demand growing, formal institutions emerged to oversee curriculum, events, and standards. Among them:

• IBJJF, setting global tournament structures and belt regulations for Brazilian Jiu-Jitsu
• JJIF, promoting Ju-Jitsu as an international sport with Olympic aspirations
• National federations, especially in France, Germany, Russia, and the United States, which adopted variations suited to their legal and sporting frameworks

Parallel to this was the rise of elite academies and professional instructors. From Gracie Barra in Brazil to Renzo Gracie Academy in New York, schools became brands, and instructors became global ambassadors.

This institutionalization:

• Created professional pathways for athletes
• Led to commercialization through apparel, media, and franchising
• Sparked disputes over belt standards, instructor credibility, and lineages

While these structures enabled global growth, they also introduced bureaucracy, rivalry, and debates over authenticity.

The Role of Film, Internet, and Social Media

Mass media transformed how Jiu-Jitsu was seen, taught, and valued. The Ultimate Fighting Championship (UFC) in the 1990s showcased BJJ’s effectiveness in a global arena, catapulting it to mainstream attention.

Subsequent media channels further amplified its reach:

• Instructional DVDs and YouTube tutorials made high-level content widely accessible
• Online academies (e.g., Gracie University, BJJ Fanatics) democratized training across borders
• Social media platforms became tools for building reputation, sharing innovation, and marketing schools

Jiu-Jitsu thus entered a new phase: one where identity was shaped as much by digital presence as by tradition or lineage.

Notably, some classical schools also embraced technology, publishing densho and archival materials online, contributing to a digital renaissance of lost knowledge.

Return to Roots and Revivalist Movements

In reaction to commercialization and sportification, several movements emerged seeking to reconnect Jiu-Jitsu with its original philosophy, values, and context. These revivalist trends often focus on:

• Teaching traditional kata and etiquette
• Emphasizing martial intent over competition
• Preserving historical lineages and pre-Meiji forms

Examples include:

• The resurgence of Koryū Jiu-Jitsu practice in Japan and abroad
• Cross-border collaborations between historians, masters, and cultural preservationists
• Retreats, seminars, and private enclaves that emphasize depth over visibility

These efforts do not reject modern innovations but strive to balance them with respect for the art’s origins. The tension between past and present continues to shape Jiu-Jitsu’s identity, making it both a living tradition and a canvas for future evolution.