The Wild Ride of Japan's Onbashira – A Deadly Festival of Courage, Madness, and Profound Spirituality
Human Life in the Hands of Mighty Nature
(If you have the chance, I encourage you to watch the 2-minute video with sound embedded on this page to get an idea of the kind of courage we are talking about here.)
Imagine a massive 12-ton log sliding down a mountainside at a 40-degree incline over grass, branches, and mud. Sitting atop it are dozens of men—norite, whose courage teeters on the edge of bravado and madness. They have no safety belts or other protections, holding onto the speeding log however they can, while thousands of people around them shout "yoisa! yoisa!"—the traditional chant of Onbashira Matsuri. This is a ritual that has drawn people from across the Suwa region in Nagano Prefecture for over 1,200 years, its roots tracing back even further to the Jōmon era over 10,000 years ago. But this is not just a spectacle—it is a ritual where nature reminds humanity of its dominion over life and death.
Onbashira Matsuri, one of the most dangerous festivals in Japan, has seen dozens of injuries, broken bones, and several tragic deaths. There is no pretense here, no half-measures. In 1944, the town’s mayor died during the Yamadashi (log descent), and in 2010, two norite fell to their deaths during the raising of the sacred pillars. Months before the festival, local hospitals prepare by increasing the number of available beds—such is the volume of injuries and broken bones. Everyone who participates knows they are risking their lives, but this very risk gives the event its depth. The norite, riding the descending logs, not only test their physical limits but also pay homage to the wild, untamed force of nature.
This festival is not just a test of bravery but also a reflection of a philosophy of life in harmony with nature. Kokoro-hitotsu—心一つ, "one heart"—embodies the spirit of Onbashira, uniting the community in a shared effort and reminding them that only by working together can they confront the power of mountains, forests, and gods. The norite, who risk their lives, personify this unity—their sacrifice underscores that nature can destroy humanity, but when we live in harmony with it, nature grants us strength and allows us to flourish. Quite literally, they entrust their lives to its capricious hands. Let’s delve deeper—what is this all about?
What Is Onbashira Matsuri?
Onbashira Matsuri is a festival best described as a wild blend of courage, madness, and profound spirituality. Held every six years (though the residents of the Suwa region traditionally count it as seven years because they include both the start and end years in their calculations—a subtle cultural difference), the custom might seem strange to outsiders. Massive trunks of 200-year-old trees are felled, arduously transported from the mountains, and then erected as pillars at the four corners of the Suwa Taisha shrine complex. Onbashira is an event that demands not only physical strength from its participants but also near-superhuman bravery—especially when it comes to the collective rides down steep mountain slopes on the enormous logs.
Name and Meaning
The festival’s name, Onbashira, is written in kanji as 御柱. The first character, 御 (on/mi), is an honorific prefix emphasizing the sacred nature of the event, while 柱 (hashira) means "pillar" or "post." These pillars symbolize the renewal of the shrine and the protection of its sacred grounds. They are not just wood but the material embodiment of the power of nature and the gods, guarding the spiritual heart of Suwa for seven years. The name could be translated as “Sacred Pillars” or “Divine Posts.”
Onbashira Matsuri is more than a spectacular festival. It is a living manifestation of shintō, the traditional Japanese spirituality where nature, gods, and humans are inseparably intertwined. Felling the trees from the mountains and transforming them into onbashira is viewed as a ritual that renews the energy of Suwa Taisha’s sacred space while also referencing ancient beliefs in tree spirits (kodama). The pillars, erected at the four corners of the shrines, create a connection between heaven, earth, and the human world, restoring balance among them.
An Absolutely Unique Festival
Onbashira Matsuri stands out among Japan’s festivals with its raw wildness and life-threatening danger. There is no room here for ceremonial distance or serene processions. Participants face the primal force of nature head-on—whether during the log descents in kiotoshi or the raising of the 16-meter logs in tate-onbashira. This is a ritual that tests not only strength and courage but also the spirit of the community.
While other Japanese festivals often celebrate beauty, harmony, and refinement (though there are plenty of exceptions), Onbashira is pure, unbridled energy. It is a celebration where the people of Suwa pay homage to their ancestors, nature, and the gods, risking their own lives in the spirit of unity—kokoro-hitotsu (心一つ - "one heart"). Onbashira is not just a festival; it is a trial, a ritual, and a spectacle that leaves participants and spectators alike breathless.
The History of Onbashira Matsuri
Beginnings in the Jōmon Era, First Mentions in Heian
Onbashira Matsuri is a festival whose roots delve deep into the past, reaching back to the Jōmon era over 10,000 years ago. In an era when primitive societies roamed the land and people worshipped the spirits of nature, the Suwa region saw the creation of its first sacred spaces. These were open circles with wooden pillars driven into the ground—wooden counterparts to Stonehenge. These structures symbolized a harmonious bond between humans and nature, allowing for ritualistic communication with the forces of wind, water, forest, and mountains.
The first written references to Onbashira Matsuri, however, appear much later during the Heian period (794–1185). In the Suwa Daimyōjin Ekotoba (諏訪大明神絵詞), a 14th-century chronicle detailing the history of Suwa Taisha, information can be found about rituals renewing the shrine’s pillars, performed in the years of the Tiger and Monkey according to the Chinese zodiac. Even then, these rituals were regarded as crucial, symbolizing the renewal of the sacred space’s power and the harmony between humans and deities.
Development Over Centuries
During the Kamakura shogunate (1185–1333), Onbashira Matsuri gained special significance as an expression of faith in Suwa Daimyōjin—the god of wind, water, and war in the Suwa region. In an era of constant warfare and feudal conflicts, Suwa Daimyōjin was regarded as the patron deity of samurai, and the rituals of Onbashira were believed to grant protection and victory on the battlefield. The pillars erected during the festival were considered a manifestation of divine power, whose grace would be bestowed upon the participants of the ceremonies.
The Muromachi period (1336–1573) saw Onbashira flourish as a festival that united local communities. While the country was engulfed in internal conflicts, the people of Suwa found in the festival not only spiritual renewal but also a sense of solidarity. During this period, the rituals began to take on a more spectacular character—log transport became a massive event involving hundreds and later thousands of participants.
In the Edo period (1603–1868), the festival reached its golden age. Japanese society enjoyed relative peace, and Suwa Taisha became one of the most important centers of shintō worship. Onbashira Matsuri attracted enormous crowds, and events such as kiotoshi (木落し – log descents) became increasingly theatrical. The growing number of participants and spectators led local authorities to introduce regulations regarding safety and the organization of the festival.
Changes and Evolution in Modern Times
The Meiji Restoration (1868–1912) brought significant changes to Onbashira Matsuri. The Japanese government abolished the syncretism of shintō and Buddhism, which impacted religious practices in Suwa. During this period, the festival acquired a more formalized structure, and specific villages in the region were assigned responsibilities for organizing Onbashira.
During World War II, the festival nearly came to a halt—most men were drafted into the military, and the responsibilities for Onbashira fell to women and elderly residents. In 1944, the festival was held in a limited form, and the then-mayor of Shimosuwa tragically died during Yamadashi (山出し – “transporting logs down the mountain”), an event now commemorated with a special monument.
In the postwar decades, Onbashira Matsuri returned with full vigor. In 1950, women officially participated in the ceremonies for the first time, and in 1998, the festival became part of the opening ceremony of the Nagano Winter Olympics, gaining international attention.
Religious and Social Significance
Onbashira Matsuri remains, above all, a religious ritual. The pillars are not merely logs of wood—they are physical embodiments of divine power, which protect the sacred space of Suwa Taisha for seven years. The festival reflects the shintō philosophy of maintaining harmony between people, nature, and the supernatural (which, in this worldview, is considered an integral part of nature).
For the people of Suwa, Onbashira is not only a festival but also a test of spirit and an expression of community unity. Every participant—from the kiyari (木遣り) singers to the norite (乗り手) who ride the logs, to those who simply observe the events—feels a deep connection to history and community.
Environmental Protection and the Festival
Modern Onbashira Matsuri has evolved in response to growing ecological awareness and the need to protect natural resources. The tradition of felling 200-year-old Japanese firs from local forests was an integral part of the festival for centuries but has sparked controversy in recent decades. Many environmentalists and residents outside the Suwa region have raised concerns that the festival may contribute to the degradation of local ecosystems and the reduction of ancient trees critical to biodiversity. In response to these concerns, the organizers of Onbashira Matsuri have adopted more sustainable practices, including selective tree harvesting.
Today, the trees used for Onbashira are carefully selected from areas under controlled forest management to minimize negative environmental impacts. Additionally, the processes of felling and transportation are conducted in line with sustainable development principles, and some traditional practices have been adjusted to protect the unique forest resources of the region. Local communities are increasingly involved in reforestation efforts. Through these measures, Onbashira Matsuri preserves its cultural and spiritual heritage while adapting to contemporary challenges and maintaining harmony with nature.
The Course of Onbashira Matsuri
Onbashira Matsuri is not merely a festival—it is a spectacle that immerses all present in a whirlwind of tradition, courage, and madness. For several days, Suwa bursts with life as massive 200-year-old trees are felled, transported through the mountains, and then erected on the temple grounds as sacred pillars. This festival, divided into two main phases—Yamadashi and Satobiki—is a journey where every step carries its own rituals, emotions, and symbolic meaning.
Yamadashi (山出し – “Bringing Down from the Mountains”)
It all begins in the sacred forests surrounding the Suwa region, where carefully chosen, mighty Japanese firs (樅, momi) are designated to become the onbashira—“sacred pillars.” The selection is conducted by experienced foresters accompanied by shintō priests, who perform ceremonies to appease the spirits of the trees and seek their permission for the transformation into sacred pillars.
When the felling day arrives, the forest is filled with an atmosphere of concentration and anticipation. Specially prepared axes, often passed down through generations, are used to bring the trees down. When the first tree falls to the ground, the crowd erupts in cheers and the kiyari (木遣り – “tree-guiding songs”) echo through the mountain slopes.
A tree, up to 17 meters long and weighing as much as 12 tons, is then prepared for transport. Thousands of residents—men, women, and children—gather to manually pull the enormous log across mountainous terrain using ropes. The journey is arduous, and emotions run high when the most dangerous moment of Yamadashi arrives—kiotoshi (木落し – literally, “tree falling”).
Imagine a steep slope with a 30–40-degree incline, down which a 12-ton, massive log is about to descend. Riding atop it are fearless norite (乗り手), who sit astride the log as if it were a steed. As the log begins to roll, the tension is palpable. The crowd shouts "yoisa! yoisa!"—traditional chants encouraging the participants. The log hurtles downhill, crashing into rocks as the norite fight to maintain their balance. It is a moment that inspires both awe and terror—everyone knows that this ritual carries the real risk of broken bones and death.
Yamadashi draws tens of thousands of participants and spectators, who gather to witness this spectacular display of courage and strength. Yet, Yamadashi is also a time for reflection—the trees are considered sacred, and their journey from the mountains to the shrine symbolizes the transfer of nature’s power into the sacred realm.
The Danger of Yamadashi
The dangers of Yamadashi are real and tragically consequential. Despite its breathtaking nature, kiotoshi is considered one of the most perilous rituals in Japan. The festival's history records numerous serious injuries, including fractures and head trauma, as well as fatalities. In 1992, two men drowned while pulling a log across a river. In 2010, two norite died after falling from a height during the pillar-raising ceremony, and in 2016, another participant lost their life during the rituals. While organizers strive to enhance safety, the traditional nature of the rituals and the absence of modern safety measures mean that risk remains an inherent part of Onbashira Matsuri.
Satobiki (里曳き – literally "Pulling Through the Village")
After the completion of Yamadashi, the logs (and the participants) rest for a month while the local residents prepare for the second phase of the festival—Satobiki (里曳き). This part of the ceremony begins in May and involves pulling the logs through the towns of Suwa to the Suwa Taisha shrines.
The logs, adorned with red and white ribbons, are transported to the shrine grounds, where the festival’s climactic event—tate-onbashira (立て御柱), or the raising of the pillars—takes place. Four pillars are erected at the four corners of each of the four shrines within the Suwa Taisha complex. This process is extremely challenging and requires great precision and cooperation.
As the pillar begins to rise, young men climb to its top, demonstrating their bravery and strength. For spectators, it is another moment of high emotion—one false move or a loosened rope can end in tragedy. Fatal accidents have occurred, such as in 2010 when two participants fell from the pillars during the ceremony.
Roles of Participants
Every member of the Suwa community has a role in Onbashira Matsuri. Kiyari singers set the rhythm and lift the crowd’s spirits with their characteristic chants of "yoisa!" The brave norite risk their lives riding the logs during the most dangerous moments. Women and children also play vital roles, helping to organize, decorate the logs, and prepare meals for the participants.
It is worth noting that the role of women in the festival has significantly increased since World War II. In 1944, when most men were on the front lines, women took over the responsibilities associated with the festival, initiating gradual changes in its traditions.
The Festival’s Social Atmosphere
Onbashira Matsuri is not just a ceremony; it is a celebration of unity—kokoro-hitotsu (心一つ), meaning "one heart." The communal effort of pulling logs, singing songs, and sharing experiences strengthens the bonds among the people of Suwa, regardless of age or status. It is a time when the entire community comes together in homage to their ancestors and deities.
The Symbolism and Significance of the Festival
Onbashira Matsuri is more than a tradition—it is a living testament to the deep connection between nature, community, and spirituality. At the heart of this ritual is the idea of harmony, where humans are not masters of nature but part of it. The trees that become onbashira—"sacred pillars"—are both gifts from the mountains and symbols of the bond between the human and divine worlds. Their journey from the forests to the shrine grounds reflects the transfer of natural forces to the sacred sphere, where their energy protects the community and renews the sanctity of Suwa Taisha.
Onbashira Matsuri embodies the belief that humanity cannot exist in isolation from nature. The trees felled in sacred forests are not treated as mere resources—each one is chosen with the utmost respect, and shintō ceremonies are performed to apologize to and appease the tree spirits for their sacrifice. The forest, mountains, and Lake Suwa are regarded as areas inhabited by kami—nature deities who have a tangible influence on human life. The Yamadashi ritual serves as a reminder that nature’s forces are powerful, wild, and unpredictable, but they also give life when humans act in harmony with them.
The community plays a central role in this process. Transporting the logs and raising them on the shrine grounds is a collective act requiring the cooperation of hundreds of people. Every individual, from the kiyari singers to the norite log riders, fulfills their role with a sense of responsibility toward tradition and community. This spirit of kokoro-hitotsu—"one heart"—cements the bonds among the residents of Suwa, giving the festival not only religious but also social significance.
Parallels with Other Cultures and Traditions
The symbolism of pillars and tree-related rituals is universal and present in many cultures worldwide. In Europe, the Maypole, erected in the center of villages, also symbolizes renewal and the bond between people and nature. The tradition of erecting a Christmas tree in towns and homes has similar origins, reflecting the idea of bringing nature’s energy into human spaces.
In Asia, tree-related rituals are part of folk traditions in India, Nepal, and Taiwan. In Tibet and the Himalayas, erecting prayer poles adorned with flags expresses the same idea of connecting heaven, earth, and humanity.
As with Onbashira Matsuri, in these traditions, the pillars are more than just physical objects—they become bridges between dimensions, carriers of nature’s power, and symbols of renewal.
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"Strong Japanese Women"
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未開 ソビエライ
An enthusiast of Asian culture with a deep appreciation for the diverse philosophies of the world. By education, a psychologist and philologist specializing in Korean studies. At heart, a programmer (primarily for Android) and a passionate technology enthusiast, as well as a practitioner of Zen and mono no aware. In moments of tranquility, adheres to a disciplined lifestyle, firmly believing that perseverance, continuous personal growth, and dedication to one's passions are the wisest paths in life. Author of the book "Strong Women of Japan" (>>see more)
Personal motto:
"The most powerful force in the universe is compound interest." - Albert Einstein (probably)
Mike Soray
(aka Michał Sobieraj)
未開 ソビエライ
An enthusiast of Asian culture with a deep appreciation for the diverse philosophies of the world. By education, a psychologist and philologist specializing in Korean studies. At heart, a programmer (primarily for Android) and a passionate technology enthusiast, as well as a practitioner of Zen and mono no aware. In moments of tranquility, adheres to a disciplined lifestyle, firmly believing that perseverance, continuous personal growth, and dedication to one's passions are the wisest paths in life. Author of the book "Strong Women of Japan" (>>see more)
Personal motto:
"The most powerful force in the universe is compound interest." - Albert Einstein (probably)
Mike Soray
(aka Michał Sobieraj)
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