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JA This article examines Ekiden as a culturally distinctive Japanese sport and an emerging resource for sport diplomacy and SDP. Symbolised by the passing of the tasuki, Ekiden represents collective connection and continuity, offering a culturally grounded model for international cooperation and Japan’s cultural diplomacy.
Since ancient times, the act of running has spread across different regions of the world, carrying symbolic meanings unique to each cultural context. From the origins of the marathon in ancient Athens to its institutionalisation as a modern sport, running has taken root in people’s lives across regions, embodying distinctive values shaped at the intersection of tradition and modernity.
In Japan, there exists a particularly distinctive case. Originating from a communication system known as ekisei, established around the 7th century to relay official documents and information, this practice evolved during the process of modernisation into a long-distance relay race format known as Ekiden. Ekiden follows a simple rule: runners cover long distances while wearing a cloth sash called a tasuki, which they pass on to the next runner in their team. However, its uniqueness lies in deeper cultural elements. The use of cloth—a material deeply rooted in Asian traditions—and the act of not merely handing over but carrying the tasuki across the body before entrusting it to a teammate embody a physical expression of responsibility and a sense of temporal continuity. In this way, Ekiden represents not only a sporting activity but also a culturally embedded practice of connection.
In 2025, the term “Ekiden” was added to the Oxford English Dictionary, signalling its growing recognition as a word that symbolises Japanese culture at the international level. As Ekiden enters its second century, this moment invites us to reconsider its broader significance beyond national borders.
History
The first Ekiden race in Japan was held in 1917, connecting Kyoto and Tokyo over approximately 500 kilometres across three days. This event took place at a significant historical juncture: it marked the 50th anniversary of the transfer of Japan’s capital functions from Kyoto to Tokyo, following the country’s transition from the feudal Edo period to the modernising Meiji era. The race symbolically reconnected these two cities, embodying both historical memory and national transformation. In the 1920s, university Ekiden competitions began to emerge. Since then, university Ekiden has enjoyed long-standing popularity in Japan. Among these, the Hakone Ekiden—held annually during the New Year period between Tokyo and Hakone—has become a nationally celebrated event.
From an economic perspective, its significance is also notable. At a time when television, as a traditional media platform, has seen declining viewership, the Hakone Ekiden continues to achieve remarkably high ratings of around 30% each year. Some estimates suggest that it generates economic effects worth several tens of billions of yen. Another distinctive feature of university Ekiden is its symbolic geography. In addition to the Hakone Ekiden, the so-called “Big Three” university Ekiden races include events that start or finish at nationally significant Shinto shrines such as Izumo Taisha, Atsuta Shrine, and Hakone Shrine. These settings imbue the events with a sense of cultural sacredness.
From this perspective, Ekiden can be interpreted through the lens of Émile Durkheim’s sociology of religion. The act of running in Ekiden creates a “sacred” space distinct from everyday life and gives rise to what Durkheim described as “collective effervescence”—a shared emotional intensity that reinforces social bonds. Furthermore, Ekiden extends beyond university sport, with national competitions held at the middle school, high school, and corporate levels. While fostering local pride, its nationwide popularity has also helped create a broad-based talent development culture across Japanese society.
Ekiden as cultural diplomacy
With growing international interest in SDP and sport diplomacy, Ekiden has increasingly been introduced abroad as a form of Japanese international cooperation. In the United Kingdom, the UK Ekiden has been held since 2024 under the leadership of Anna Dingley. Inspired by the centenary of the Hakone Ekiden, the inaugural race was organised in conjunction with the state visit of the Emperor and Empress of Japan, beginning in Oxford, where both had studied during their university years. The first edition brought together universities such as Oxford, Cambridge, and Birmingham, while Loughborough joined from the second year. The event is gradually emerging as a new platform for UK–Japan exchange through sport. In this context, the UK government’s “Musubi,” initiative, which promotes people-to-people connections between the UK and Japan, may provide further opportunities for sport-related exchange, including Ekiden.
At the same time, in Southeast Asia—positioned as a key partner in Japan’s broader Free and Open Indo-Pacific (FOIP) strategy—Ekiden is also beginning to function as a pillar of exchange. In Malaysia, for instance, the ALEPS Ekiden Half Marathon has been organised since 2024 by alumni of Japan’s Look East Policy. This initiative, led by former international students of Japan, attracts around 1,000 participants, including local residents and Japanese expatriates, contributing to the strengthening of bilateral friendship. Similarly, in Cambodia, the Angkor Wat International Half Marathon—led by Olympic medalist Yuko Arimori, who won medals at both the Barcelona and Atlanta Olympic Games—has reached its 31st edition and become firmly rooted in the local context. The event incorporates elements such as the inclusion of wheelchair athletes affected by landmines and peacebuilding initiatives, demonstrating how the social value of running can be realised while respecting local ownership.
Ekiden at 100 in a changing world
In an era marked by growing global fragmentation, the capacity of sport to foster solidarity and human connection can easily be underestimated. However, Ekiden—rooted in traditional values—embodies both a spirit of consideration for others and the pursuit of excellence through self-discipline. It is precisely this duality that suggests its potential value as a form of international cooperation.
As a country that has long emphasised peace and international cooperation, Japan now faces an important question: how can culturally grounded practices such as Ekiden contribute to its broader approach to cultural diplomacy? At the milestone of its centenary, Ekiden is not merely a reflection of the past. It invites us to consider how a tradition built on connection, continuity, and shared responsibility can be reinterpreted to address contemporary global challenges.