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Japanese Fighting Styles

Aikido

Aikido is a Japanese martial art developed by Morihei Ueshiba (often referred to by his title 'O Sensei' or 'Great Teacher'). On a purely physical level it is an art involving some throws and joint locks that are derived from jiu-jitsu and some throws and other techniques derived from kenjutsu. Aikido focuses not on punching or kicking opponents, but rather on using their own energy to gain control of them or to throw them away from you. It is not a static art, but places great emphasis on motion and the dynamics of movement.

Upon closer examination, practitioners will find from Aikido what they are looking for, whether it is applicable self-defense technique, spiritual enlightenment, physical health or peace of mind. O Sensei emphasized the moral and spiritual aspects of this art, placing great weight on the development of harmony and peace. "The Way of Harmony of the Spirit" is one way that "Aikido" may be translated into English. This is still true of Aikido today, although different styles emphasize the more spiritual aspects to greater or lesser degrees. Although the idea of a martial discipline striving for peace and harmony may seem paradoxical, it is the most basic tenet of the art.

Ju-Jitsu

Although the origin of Jujitsu is not clear, and no fixed date of its first appearance can be ascertained, there is no doubt that it is a purely Japanese art. Further, it has not been derived from ancient Chinese Martial Arts as some scholars of the martial arts have proposed. It has been a common belief of various researchers that a Chinese priest named Chin Genpin brought the art of Kempo, "kicking and striking", to Japan around 1659. In 1659, Chin Genpin became a naturalized Japanese subject and died in 1671.

While engaged in the practice of Jujitsu at the Kokushij Temple in Tokyo, he taught three ronin (out of work samurai) named Fukuno, Isogai, and Miura. After extensive development of their skills, they founded three different Jujitsu Ryu independently of one another. It is not possible that Chin Genpin first introduced Jujitsu into Japan, because Chinese Kempo which may have been brought over by him is quite different from Japanese Jujitsu, and because some arts resembling Jujitsu can be traced back to before the time of Chin Genpin in Japan.

Evidence that Jujitsu prevailed in Japan in ancient times is indicated by an incident, which occurred in 24 B. C., when the Emperor Suinin ordered two strong men named Sukune and Kuehaya to wrestle in his presence. This struggle to test the strength and courage of the two ancient giants consisted mainly of kicking, hitting, and gouging with Sukune gaining advantage of his opponent by breaking his ribs, after which he "trampled" upon his loins and back until Kuehaya was fatally injured. Although this incident is generally cited as being the origin of wrestling in Japan, it would seem that it was actually more in the nature of Jujitsu in view of the fact that Kuehaya was kicked and gouged to death.

Judo

Judo comes to us from the fighting system of feudal Japan. Founded in 1882 by Dr. Jigoro Kano, Judo is a refinement of the ancient martial art of Jujitsu. Dr. Kano, President of the University of Education, Tokyo, studied these ancient forms and integrated what he considered to be the best of their techniques into what is now the modern sport of Judo.

Judo was introduced into the Olympic Games in 1964 and is practiced by millions of people throughout the world today. People practice Judo to excel in competition, to stay in shape, to develop self-confidence, and for many other reasons. But most of all, people do Judo just for the fun of it.

Judo is best known for it's spectacular throwing techniques but also involves considerable grappling on the ground utilizing specialized pins, control holds, arm locks, and Judo choking techniques. Judo emphasizes safety, and full physical activity for top conditioning. Judo is learned on special mats for comfort and safety.

Judo, which is translated as the "gentle way", teaches the principle of flexibility in the application of technique. This is the flexible or efficient use of balance, leverage, and movement in the performance of Judo throws and other skills. Skill, technique and timing, rather than the use of brute strength, are the essential ingredients for success in Judo. For example, in Judo classes you may learn how to give way, rather than use force, to overcome a stronger opponent.

Kendo

Kendo is a modern sport with a long history and tradition. It combines the physical aspects of a contact sport with the concentration and attention to detail of games such as golf. Kendo has a third aspect that is perhaps its most important. To do Kendo well it is not enough to be quick or strong, or even to have perfect technique, you must also be able to overcome your opponent with force of spirit and strategy as you might in a game of chess.

Kendo matches are played by two fencers in an 11 metre square with three judges. There is no system of handicapping, so that players of very different skill levels meet on equal terms with fairly obvious results. A Kendo match usually lasts for up to 5 minutes. The winner is the first person to score two points. Points are awarded for correctly striking the armoured parts of your opponent's body. Half points may also be awarded against a player who commits a foul, or who steps out of the fighting area. Points or fouls are awarded at the judge's discretion. Any disputes must be settled after the match, as arguing with a referee is an extremely serious breach of etiquette.

In modern Kendo we use four pieces of armour MEN, KOTE, DO, and TARE. The shinai (fencing foil) weighs 500g, is made from four pieces of bamboo or carbon fibre and has a standardised length. Kendo contains KATA practice. This is used as a learning tool but can be a very effective fighting method when applied by advanced fencers. The wooden swords used for Kendo Kata are sword shaped making them quite light in comparison with a real blade.

STARTING AND FINISHING A PRACTICE

REISHIKI at the start of a practice
SEIRETSU Line up ready to begin. SHINAI in SAGETO.
SEIZA Kneel down performing HAKAMA SABAKI. SHINAI raised to TAITO.
MOKUSO Relax the body and empty the mind to prepare for practice. Breathe deeply into the stomach. Don't totally close your eyes (bad zanshin).
JOSEKI JOSEKI NI REI. Bow to the DOJO regalia (DOJO NI REI should be used if there is no regalia).
SENSEI SENSEI GATA NI REI. Bow to the teachers.

REISHIKI at the end of a practice
SEIRETSU Line up ready. SHINAI in SAGETO.
SEIZA Kneel down performing HAKAMA SABAKI. SHINAI raised to TAITO.
MOKUSO Relax the body and empty the mind to prepare for leaving the dojo. Breathe deeply into the stomach.
SENSEI SENSEI GATA NI REI. Bow to the teachers.
JOSEKI JOSEKI NI REI. Bow to the DOJO regalia.

Budo

Catch-all term for Japanese martial arts. Means 'Way of Combat'. Not to be confused with Bushido.

Ninja
Samurai
Gracie Jiujitsu

Style developed by Carlos Gracie in the mid-1920's. It uses less strength than Japanese Jiujutsu and is more effective against larger opponents. Currently holds the reputation as the "World's Most Effective Martial Art".

Iaido

Japanese art of the fast draw. This style not only teaches one to be able to draw and attack with the Katana at the same time, it does so in such a way that the movement itself is an art form. Initially a subschool of Kenjutsu, it is now taught as a separate style in some Kenjutsu schools in Japan.

Iaijutsu

The more combattive form of Iaido, also known as Battou-jutsu. It has less concern on the art of draw and more on the actual killing techniques.

Japanese Actors

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Japanese Wedding

Spring and fall are wedding seasons in Japan as much as they are favored by tourists. In some places where wedding ceremonies and receptions are held as many as forty couples are united and congratulated on a day of fortune under the almanac.

Putting aside the Christian wedding or Buddhist matrimonial service for the time being, let us introduce to you how more often marriages are arranged and wedding ceremonies are performed under the Shinto system in Japan.

While it is true that more and more young men and women are united in marriage on their own will through love, the practice of "Mi-Ai" is still widely observed to end in a happy married life for many. "Mi-Ai" is an interview for a man and woman with a view to marriage, as arranged by their parents or a third party acting as a gobetween. It is proposed with due consideration to social backgrounds and other factors of the prospective bride and bridegroom and their families. It is not compulsory on either of the parties concerned to accept such "Mi-Ai" as a promise for marriage. Usually, however, preliminary studies are made to assure a success in "Mi-Ai" where the prospective bride and bridegroom are more or less to make a final decision through personal impressions of each other.

Before we go further into "Mi-Ai" interviews which may be observed in hotels, theaters and such public planes, it may be of interest to review some history of marriage practices in Japan.

A History of Japanese Marriage

In the long history of Japan the marriage system must have gone through various changes in the social system and conditions. Such changes are now difficult to trace in detail but the most important and historical change in the Japanese marriage system is said to have been made from the "Muko-iri" practice for a bridegroom to enter the family of his aimed-at bride to the "Yome-iri" system for a bride to be accepted into her bridegroom's home. The change seems to have taken place in the 13th and 14th centuries by the rise of "Bushi" warriors in power.

During the age of aristocracy a bridegroom would nightly visit his bride at her home and only after the birth of a child or the loss of parents to the bridegroom or husband, the bride would be accepted as the wife in the man's home. Among common people labor power was and essential factor to maintain a family. It was an accepted practice in the Tohoku area in north for a bridegroom to live with his bride's family to offer his labor for a certain length of time. More widely spread was the system for a bridegroom and bride to offer their time and labor to their own families. In such cases the husband would visit his wife nightly to maintain the married life. Again in Izu Islands it was for a wife to work for the family of her husband who would, however, stay at her home. The practice remains today in the system of adoption by which a man becomes a member of another family by marriage. Under either of such system it was necessary for families concerned to reside in neighborhood.

In the old days of aristocracy men seem to have been freer and more insistent than those to follow in later ages in proposing marriage to women. Court Lord Fukakusa is said to have called on Ono-no-Komachi, "Miss Kyoto" of the 9th century day and night for one hundred consecutive days and broken down from exhaustion without her word of "yes".

After nightly visits of a man at the home of his aimed-at bride, he might be invited by her parents to a bedside and offered "Mochi" rice cakes. "Tokoro-Arawashi", as the ceremony was called was the most important function in the ancient wedding among aristocrats. A similar practice was seen among common people for a man to visit on the parents of a bride-to-be for approval of his marriage to their daughter.

With the rise of "Bushi" warriors whose spheres of activities were no longer limited within Kyoto or close neighborhood, the system of women marrying into men's families was gradually adopted and widely accepted in the 14th century and on. Under the feudal system marriages were often used as plitical and diplomatic approaches to maintaining peace and unity among feudal lords. Thus the personal will of men and women for marriage was ignored in the face of family interests and the social intercourse of unmarried persons was denied. Marriages came to be arranged by and for families and the role of "Nakodo" gobetween became very important in Japan.

Another result of the "Yome-iri" wedding and family marriage was the increased importance of engagement. The "Yui-no" betrothal thus became a serious step in the Japanese marriage. A "Nakodo" gobetween would make further certain of a proposed marriage by the ceremonial exchange of drinks with the bride side immediately upon acceptance of the proposal. "Yui-no", as still observed and later described more in detail, is the exchange of various items between two families concerned assuring the engagement to be followed through.

The wedding ceremony became also more elaborate. A messanger would be sent to the bride's home where family members hold a farewell party before hanging her over to the bridegroom side. At the wedding ceremony proper in addition to the "San-San-Kudo" exchange of drinks between the bridegroom and bride, drinks were now exchanged between members of the families for unification on the family basis.

Having briefly reviewed the history, we are now ready to go back to marriage and wedding, as more widely practiced in Japan today.

"Mi-Ai"

Until the turn of the century, the "Mi-Ai" interview of a man and woman was more of formality than an opportunity to know each other with a view to marriage. When practiced, it is arranged by a gobetween today to provide the prospective bridegroom and bride with an initial opportunity for knowing each other personally.

A theather, hotel or restaurant may well be used for "Mi-Ai" where the proposed couple and their families make their acquaintance. The "Mi-Ai" interview is no longer considered to force any compulsory consequence upon either of the parties concerned. It is a proctice for parents, gobetweens and friends with a particular view to unite, if desired, a young man and woman, thought out to be ideal partners in marriage. Even when successfully conducted, the man and woman concerned are usually given months to get to know each other and possibly to learn to love each otehr.

When "Mi-Ai" was a mere formality, a bridegroom-to-be might be invited to the home of a bride-to-be and if he was favorably impressed, he would leave behind a fan to indicate his acceptance. The bride-to-be had little chance of expressing her views on the subject.

"Yui-no"

"Yui-no" is a derived form of "Ii-ire" meaning "to apply". It is said also to mean for families to be united in marriage to dine and drink together. In any case it is an important function in betrothal in Japan.

At "Yui-no" gifts are exchanged between the bridegroom-to-be and bride-to-be. The main item to be presented to the bride-to-be is an "Obi", representing female virtue. A "Hakama" skirt is returned to the bridegroom-to-be, expressing fidelity.

The "Yui-no" gifts include as many as nine items of happiness and fortune, if formally prepared, in addition to the "Obi" and "Hakama".

Naga-Noshi: Prepared from abalones, it used to be an important and costly item in the old barter trade. It is to express the sincere wishes of a sender, as widely used in making gifts in Japan.
Mokuroku: It is the list of gift delivered.
Moeny: Money is exchanged as a ceremonial gift.
Katsuo-bushi: It is dried bonito, used in making soup stock and vaiued high as preserved food.
Surume: Dried cuttlefish. Both "Surume" and "Katsuo-bushi" are presented to indicate "quality" to last.
Konbu: "Konbu" tangles are included for their strong power of breeding, wishing for happy and healthy generations to follow in the family.
Shiraga: Another name for "Asa" or hemp. Strong fibres are exchanged to signify ties and cooperation in the married life. "Shiraga" phonetically means also white hair, expressing wishes for long life together to the newly married.
Suehiro: A fan is always a symbol of happiness, as it expands to the end, suggesting a better and bigger future.
Yanagi-daru: It is a wine cask. It may be replaced by cash, as designated for the purpose of purchasing "Sake" wine.

"Sake" casks are usually made of "Sugi" cryptomeria but such as used in "Yui-no" are of willow trees with tender leaves. It is meant to pledge obedience and gentleness in the married life.

All these "Yui-no" gifts are accompanied by a list of family members, as they are exchanged between the two families through the gobetween on a "lucky" day of the almanac.

Wedding Ceremony

The Shinto wedding is performed before a Shinto sanctuary, set up for the occation unless the wedding takes place in a Shinto shrine. It is presided by a Shinto priest who first holds the purification service of all present. Such a wedding is usually attended by memberrs of both families and close relatives in addition, of cource, to the couple to be united and gobetweens. Gobetweens are often selected more for ceremonial purposes from among elderly couples known and close to either or both of the families to be united in marriage.

After a ritual by the priest, reporting to olds on the marriage and requesting their lasting favors on the newly-weds it is now customary for the bridegroom to read an oath to keep faithful and obedient to each other in the married life. The oath may be given by the gobetween in behalf of the new couple.

The "San-San-Kudo" or ceremony of the Three-Times-Three Exchange of nuptial cups is then performed by the bridegroom and bride. The exchange of wedding rings is also a popular practice today.

The bridegroom and bride proceed to the sanctuary to offer twigs of "Sakaki" sacred tree in worship to gods to end the main part of the wedding ceremony.

Drinks of "Sake" are then exchanged between members and close relatives of the both families to signify their union through the wedding.

The Shinto wedding is accompanied by the traditional music and attended by "Miko" maidens who serves "Sake" in red and white dresses.

It is a short service, simple in procedure but full of solemn atomospheres.
Many hotels and restaurants are equipped with a special room for wedding ceremonies. In fact weddings are a good source of business for them, including receptions to follow sometimes in elaborate scale.

Many a wedding in Japan is performed in other styles. Christian weddings in the church, Buddhist nuptials in the temple and civil weddings in public offices are preferred for religious or other reasons. A wedding ceremony may also be performed at home in the Shinto style, in which case a temporary sanctuary is set up on the "Tokonoma" alcove. Except for local differences the bride is seated first in such a family wedding and the ceremony to give her away to the bridegroom is included.

A Buddhist wedding as performed at the Honganji Temple includes a prayer, the presentation of Buddhist rosaries, address by the priest, incense burning, drinks of oath and a Buddhist worship by clasping hands. A Buddhist temple used to be a place for funerals, as far as such events in life as birth, marriage and death were concerned. It is still to be seen how far the buddhist wedding may go with millions of otherwise Buddhist followers found in the country.

Wedding Receptions

The scale and style of wedding receptions in Japan vary from one end to another, depending on budgets and other factors involved.

The usual procedures in wedding receptions have the gobetween introduce the bridegroom, bride and their family backgrounds. Sometimes such introductions are made to cover parents of the newly-weds more in length than the principal figures of the occation.

The traditional costume as worn by the bride is perhaps the most colorful element in the reception. Big "Kanzashi" ornaments as worn by the bride in the hair, done in the old fashion, are hidden under the "Tsuno Kakushi" hood. It is meant to hide "Tsuno" or horns to show obedience. The "Uchikake" gown worn over the colorful wedding "Kimono" may be most gorgeous. During the course of the reception the bride is led out to change her dress. The second wedding dress is different in design and color but is just as beautiful and elaborate as the first one. The "Tsuno Kakushi" and "Uchikake" are no longer worn to exhibit the bride in all she is. The bridal dresses are sometimes handed down in the family or made into "Futon" beddings or matresses later in life.

Red and white are a happy color combination in Japan, as abundantly used in a wedding. The soup may have ingredients in such color scheme and ice cream may be served in the same color combination.

A Japanese wedding reception is a colorful affair, particularly with yound friends of the bride attending in beautiful "Kimono". Married ladies in black formal dresses have multi-color designes on the "Kimono" skirts to be no less attractive than young maidens. It is really a show for the newly-weds to remember for many years.

The honeymoon is also an accepted custom, which may start immediately after the wedding reception. On "lucky" days the Tokyo Station may be full of new couples boarding trains for Atami, Hakone and other favorite places on the honeymoon.

Japanese Names

The names listed here are used in Japan. Note that depending on the Japanese characters used these names can have many other meanings besides those listed here.

AI (1) f Japanese
Means "love" in Japanese.

AIKO f Japanese
Means "love child" in Japanese.

AIMI f Japanese
Means "love beauty" in Japanese.

AKANE f Japanese
Means "brilliant red" in Japanese.

AKEMI f Japanese
Means "bright and beautiful" in Japanese.

AKI m & f Japanese
Means either "autumn" or "bright" in Japanese.

AKIKO f Japanese
Means either "autumn child" or "bright child" in Japanese.

AKIO m Japanese
Means "bright boy" in Japanese.

AKIRA m Japanese
Means "intelligence, brightness" in Japanese.

AMAYA f Japanese
Means "night rain" in Japanese.

AOI f Japanese
Means "blue" in Japanese.

ARATA m Japanese
Means "freshness" in Japanese.

ARISU f Japanese
Japanese form of ALICE

ASUKA f Japanese
Means "tomorrow fragrance" in Japanese.

AYA f Japanese
Means "colourful" or "woven silk" in Japanese.

AYAKA f Japanese
Means either "colourful flower" or "colourful fragrant" or "colourful summer" in Japanese.

AYAME f Japanese
Means "iris" in Japanese.

AYANO f Japanese
Means either "of colour" or "of silk" in Japanese.

CHIKA (2) f Japanese
Means "wisdom" in Japanese.

CHIKAKO f Japanese
Means "child of wisdom" in Japanese.

CHINATSU f Japanese
Means "a thousand summers" in Japanese.

CHIYO f Japanese
Means "a thousand generations" in Japanese.

CHIYOKO f Japanese
Means "child of a thousand generations" in Japanese.

CHO f Japanese
Means "butterfly" in Japanese.

DAICHI m Japanese
Means either "great first son" or "great land" in Japanese.

DAIKI m Japanese
Means either "great tree" or "great shining" or "great valuable" in Japanese.

DAISUKE m Japanese
Means "great help" in Japanese.

EMI f Japanese
Means "blessed with beauty" from Japanese e "blessed" or "rich" and mi "beauty".

ETSUKO f Japanese
Means "delightful child" in Japanese.

GINA (2) f Japanese
Means "silvery" in Japanese.

GORO m Japanese
Means "fifth son" in Japanese.

HACHIRO m Japanese
Means "eighth son" in Japanese.

HANA (3) f Japanese
Means "favourite" or "flower" in Japanese.

HANAKO f Japanese
Means "flower child" in Japanese.

HARUKA f Japanese
Means "far off" in Japanese.

HARUKO f Japanese
Means "spring child" or "sunny child" in Japanese.

HIDEAKI m Japanese
Means "excellent and bright" in Japanese.

HIKARI f Japanese
Means "light" or "shining" in Japanese.

HIKARU m & f Japanese
Means "light" or "shining" in Japanese.

HIROKO f Japanese
Means "generous child" in Japanese.

HIROSHI m Japanese
Means "generous" in Japanese.

HITOMI f Japanese
Means either "doubly beautiful" or "eye" in Japanese.

HOSHI f Japanese
Means "star" in Japanese.

HOTAKA m Japanese
From the name of a mountain in Japan.

HOTARU f Japanese
Means "firefly" in Japanese.

ICHIRO m Japanese
Means "first son" in Japanese.

ISAMU m Japanese
Means "bravery" in Japanese.

IZUMI f Japanese
Means "fountain, spring" in Japanese.

JIRO m Japanese
Means "second son" in Japanese.

JUNKO f Japanese
Means "pure child" in Japanese.

JURO m Japanese
Means "tenth son" in Japanese.

KAEDE f Japanese
Means "maple" in Japanese.

KASUMI f Japanese
Means "mist" in Japanese.

KATASHI m Japanese
Means "firmness" in Japanese.

KATSU m Japanese
Means "victory" in Japanese.

KATSUO m Japanese
Means "victorious child" in Japanese.

KATSURO m Japanese
Means "victorious son" in Japanese.

KAZUKI m Japanese
Means either "pleasant peace" or "first of a new generation" or "shining one" in Japanese.

KAZUKO f Japanese
Means "pleasant child" in Japanese.

KAZUO m Japanese
Means "pleasant son" in Japanese.

KEIKO f Japanese
Means "respectful child" in Japanese.

KEN (2) m Japanese
Means "strong, healthy" in Japanese.

KEN'ICHI m Japanese
Means "strong first son" in Japanese.

KENJI m Japanese
Means "strong second son" in Japanese.

KENSHIN m Japanese
Means "modest truth" in Japanese.

KENTA m Japanese
Possibly means "healthy and stout" in Japanese.

KICHIRO m Japanese
Means "lucky son" in Japanese.

KIKU f Japanese
Means "chrysanthemum" in Japanese.

KIMIKO f Japanese
Means "noble child" in Japanese.

KIN f Japanese
Means "golden" in Japanese.

KIYOKO f Japanese
Means "clean child" in Japanese.

KIYOSHI m Japanese
Means "purity" in Japanese.

KOHAKU f & m Japanese
Means "amber" in Japanese.

KOTONE f Japanese
Means "harp sound" in Japanese.

KUMIKO f Japanese
Means "eternal beautiful child" in Japanese.

KURO m Japanese
Means "ninth son" in Japanese.

KYO m Japanese
Means "large" or "approval" or "ginger" in Japanese.

MAI (2) f Japanese
Means "dance" in Japanese.

MAKOTO m Japanese
Means "sincerity" in Japanese.

MANAMI f Japanese
Means "love beauty" in Japanese.

MARIKO f Japanese
Means "true reason child" in Japanese.

MASUYO m Japanese
Means "to increase the world" in Japanese.

MICHI f Japanese
Means "pathway" in Japanese.

MICHIKO f Japanese
Means "beautiful wise child" in Japanese.

MIDORI f Japanese
Means "green" in Japanese.

MIKI f Japanese
Means "beauty generation" or "beauty tree" in Japanese.

MINAKO f Japanese
Means "beautiful child" in Japanese.

MINORU m Japanese
Means "seed" in Japanese.

MISAKI f Japanese
Means "beauty bloom" in Japanese.

MITSUKO f Japanese
Means "child of light" in Japanese.

MIYAKO f Japanese
Means "beautiful March child" in Japanese.

MIZUKI f Japanese
Means "beautiful moon" in Japanese.

MOMOKO f Japanese
Means "peach child" in Japanese.

MORIKO f Japanese
Means "forest child" in Japanese.

NANA f Japanese
Means "apple" in Japanese.

NAOKI m Japanese
Means "honest tree" in Japanese.

NAOKO f Japanese
Means "obedient child" in Japanese.

NAOMI (2) f Japanese
Means "above all, beauty" in Japanese.

NATSUKO f Japanese
Means "summer child" in Japanese.

NATSUMI f Japanese
Means "beautiful summer" in Japanese.

NOBU m Japanese
Means either "expansion" or "truth" in Japanese.

NORI m Japanese
Means "rule, law" in Japanese.

NORIKO f Japanese
Means "law child" in Japanese.

OSAMU m Japanese
Means "law abiding" in Japanese.

RAN f Japanese
Means "water lily" in Japanese.

REI f Japanese
Means either "thanks" or "grace" or "worship" in Japanese.

REN f Japanese
Means "water lily" in Japanese.

RIKO f Japanese
Means "jasmine child" in Japanese.

RIN f Japanese
Means "cold" in Japanese.

ROKURO m Japanese
Means "sixth son" in Japanese.

RYO m Japanese
Means "excellent" in Japanese.

RYOTA m Japanese
Means "splendidly stout" in Japanese.

RYUU m Japanese
Means "dragon" in Japanese.

SABURO m Japanese
Means "third son" in Japanese.

SACHIKO f Japanese
Means "child of bliss" in Japanese.

SAKI f Japanese
Means "cape, headland" in Japanese.

SAKURA f Japanese
Means "cherry blossom" in Japanese.

SANGO f Japanese
Means "coral" in Japanese.

SAYURI f Japanese
Means "small lily" in Japanese.

SHICHIRO m Japanese
Means "seventh son" in Japanese.

SHIN (2) m Japanese
Means "true" in Japanese.

SHINJU f Japanese
Means "pearl" in Japanese.

SHIRO m Japanese
Means "fourth son" in Japanese.

SHIZUKA f Japanese
Means "quiet" in Japanese.

SHO m Japanese
Means either "thriving" or "brilliant" in Japanese.

SORA f Japanese
Means "sky" in Japanese.

SUMIKO f Japanese
Means "permanent child" in Japanese.

SUSUMU m Japanese
Means "advancement" in Japanese.

SUZU f Japanese
Means "bell" in Japanese.

SUZUME f Japanese
Means "sparrow" in Japanese.

TAKAKO f Japanese
Means "lofty child" in Japanese.

TAKARA f Japanese
Means "treasure" in Japanese.

TAKASHI m Japanese
Means "eminence" in Japanese.

TAKEHIKO m Japanese
Means either "bamboo prince" or "soldier prince" in Japanese.

TAKESHI m Japanese
Means either "bamboo tree" or "brave" in Japanese.

TAKUMI m Japanese
Means "artisan" in Japanese.

TAMIKO f Japanese
Means "abundance child" in Japanese.

TARO m Japanese
Means "first born son" in Japanese.

TOMIKO f Japanese
Means "child of wealth" in Japanese.

TSUKIKO f Japanese
Means "moon child" in Japanese.

UME f Japanese
Means "plum blossom" in Japanese.

UMEKO f Japanese
Means "plum blossom child" in Japanese.

YASU f Japanese
Means "calm" in Japanese.

YOKO f Japanese
Means either "sun child" or "chrysanthemum child" or "ocean child" in Japanese.

YORI m Japanese
Means "dependence" in Japanese.

YOSHI m & f Japanese
Means either "goodness, luck" or "free" in Japanese.

YOSHIKO f Japanese
Means either "good child" or "free child" in Japanese.

YOSHIRO m Japanese
Means either "good son" or "free son" in Japanese.

YUKI m Japanese
Means "snow" or "luck" in Japanese.

YUKIKO f Japanese

Means "snow child" in Japanese.

YUKO f

Means "gracious child" in Japanese.

YUMI f J
Composed of the Japanese elements yu "reason" and mi "beautiful".

YUMIKO f Composed of the Japanese elements yu "reason", mi "beautiful" and ko "child".

YURI (2) f
Means "lily" in Japanese.

YUU m
Means "superior" or "gentle" in Japanese.

YUUDAI m
Means "great hero" in Japanese.