Following the Second World War, Japanese women have gained greater equality in terms of their legal status, career opportunities and general personal freedom. However, cultural inequalities remain, and this is no less so than in sport. Access to job opportunities in the sports media, for example, has been restricted, while participation in sport overall and in some sports in particular has been subject to sexist attitudes. The development of women's sport in Japan has been uneven. Women's physical education was first introduced after the 1895 Sino-Japanese War to support the Japanese State's notions of 'ryōsai-kembo', Liberal Education and Maternal Feminism. During the Taisho era, prior to the Second World War, women achieved a measure of freedom in sport through the development of 'liberal education' in which the physical education curriculum was modernized by Western-influenced educationalists. During the war, however, this was replaced by a militaristic sports curriculum. In wartime Japan, feminism was influenced by a grass-roots fascism that promoted the idea of 'the nation', which justified the central existence of the Emperor and emphasized the importance of a physically robust maternity. Women's physical education and sports has therefore followed at least three phases: the first was based on the idea of ryōsai-kembo and made possible the first stage of secondary education for women (after the Sino Japanese War, 1894-95); the second, the Taisho era of 'liberal education', produced many haikara (high-collar; middle class) women and increased their participation in organized competitive sports. The third phase that witnessed the era of maternal feminism and the resurrection of traditional budo in which the importance of physical education for women was emphasized more than ever (especially 1936-45). The end of the Second World War became the starting point for a new era of women's education. In most narratives of Japanese women in sport, the gains made in wartime Japan were seen in post-war Japan as being evil and so, the previously improved status of women in sport is as seen has having reverted to its traditional, conservative condition. This paper argues that the histories of the concepts of 'ryōsai-kembo' and 'haikara' reflect the wider social