Anko Itosu's 10 Precepts

Anko Itosu is the most well known student's of Bushi Matsumura.
He had an incredible influence on modern karate. Gichin Funakoshi is most often credited as being the main force behind the popularisation of Karate in modern times, but as Itosu’s student he was really just carrying on what had Itosu started.

Having lived from 1831 to 1915, he lived during a time of great change in Okinawa. He grew up during the last days of the old Ryukyu kingdom and in 1879 is saw his homeland annexed by Japan and reformed into ‘Okinawa Prefecture’. Okinawa suddenly became part of a larger modern world and the locals had to adapt to the modern Japanese way of life.

One of the only photo's of Itosu

The Budo that Itosu learned was somewhat ‘old-school’. It was a practical complete fighting method, intended for the practitioners to learn to be part of the warrior class of a relatively feudal society.

As times were changing, Itosu felt that his Budo needed to change also, if it was to have a place in the modern world.

With this in mind he created new Kata (based on already existing Kata) and also made many changes to existing Kata. The changes he made removed much of the complexity and some of the more violent techniques. The aim of this was to make the art form more ‘palatable’ to a wider demographic, specifically the intention was to make modern Karate suitable for children. 

There is a theory that he had separated the ‘dumbed down’ version of Karate from the real ‘old-school’ Budo and intended to teach both, but the popularisation of the former overshadowed the latter.

Itosu campaigned to have Karate taught at schools, believing that the positive aspects of Karate training being spread to the greater population will be good for society as a whole. He himself taught at the Shuri Jinjo Elementary School in 1901, and then at the First Junior Prefectural High School and at the Okinawa’s Teachers College in 1905.


In 1908 he wrote a letter to both the Ministry or War and Ministry of Education regarding Karate and it's benefits.This letter is one of the few writings on Ryukyu Budo that survived the war and is a valuable part of Ryukyu Budo history.

The following is a translation of that letter:
 

Karate did not develop from Buddhism or Confucianism. In the past the Shorin-ryu school and the Shorei-ryu school were brought to Okinawa from China . Both of these schools have strong points and I therefore list them below just as they are without embellishment.

1. Karate is not merely practiced for your own benefit; it can be used to protect one's family or master. It is not intended to be used against a single assailant but instead as a way of avoiding injury by using the hands and feet should one by any chance be confronted by a villain or ruffian.

2. The purpose of karate is to make the muscles and bones hard as rock and to use the hands and legs as spears. If children were to begin training naturally in military prowess while in elementary school, then they would be well suited for military service. Remember the words attributed to the Duke of Wellington after he defeated Napoleon, "Today's battle was won on the playing fields of our schools".

3. Karate cannot be quickly learned. Like a slow moving bull, it eventually travels a thousand leagues. If one trains diligently for one or two hours every day, then in three or four years one will see a change in physique. Those who train in this fashion will discover the deeper principles of karate.

4. In karate, training of the hands and feet are important, so you should train thoroughly with a Makiwara. In order to do this, drop your shoulders, open your lungs, muster your strength, grip the floor with your feet, and concentrate your energy into your lower abdomen. Practice using each arm one to two hundred times each day.

5. When you practice the stances of karate, be sure to keep your back straight, lower your shoulders, put strength in your legs, stand firmly, and drop your energy into your lower abdomen.

6. Practice each of the techniques of karate repeatedly. Learn the explanations of every technique well, and decide when and in what manner to apply them when needed. Enter, counter, withdraw is the rule for torite.

7. You must decide if karate is for your health or to aid your duty.

8. When you train, do so as if on the battlefield. Your eyes should glare, shoulders drop, and body harden. You should always train with intensity and spirit as if actually facing the enemy, and in this way you will naturally be ready.

9. If you use up your strength to excess in karate training, this will cause you to lose the energy in your lower abdomen and will be harmful to your body. Your face and eyes will turn red. Be careful to control your training.

10. In the past, many masters of karate have enjoyed long lives. Karate aids in developing the bones and muscles. It helps the digestion as well as the circulation. If karate should be introduced, beginning in the elementary schools, then we will produce many men each capable of defeating ten assailants.

If the students at teacher training college learn karate in accordance with the above precepts and then, after graduation, disseminate this to elementary schools in all regions, within 10 years karate will spread all over Okinawa and to mainland Japan. Karate will therefore make a great contribution to our military. I hope you will seriously consider what I have written here
- Anko Itosu, October 1908




The Original Letter

This particular translation was commissioned by Iain Abernethy, his comments on the translation are as follows:

The translation was taken from scans of Itosu's original handwritten letter. This translation was also done independently by a leading professional translator who is a specialist in this kind of work. The translator was not a martial artist and he therefore had no specific view to promote. I therefore have no reason to doubt its accuracy. That is not to say other translations are necessarily inaccurate - it is certainly similar to others; as you would expect - however, there is no denying that in parts the one I commissioned expresses very different sentiments to some other translations. I would encourage the reader to compare the existing translations and decide for themselves which make most sense and are likely to be the most accurate.

(link to full article below)

Comment below to share any thoughts or opinions you might have. J

 

Thanks for reading.
Derm

Ͼ

Information sources:
https://en.wikipedia.org/wiki/History_of_the_Ryukyu_Islands
https://en.wikipedia.org/wiki/Ank%C5%8D_Itosu
https://www.iainabernethy.co.uk/article/10-precepts-anko-itosu
http://www.karatebyjesse.com/itosu-ten-lessons-of-karate/

Kata Focus - Sepai

Sepai has many things in common with last weeks Kata Seiunchin.
There is so much in common between the two kata, there is a theory that Sepai was originally the second half of Seiunchin (but unfortunately, there is no real evidence to back this up).
Just like Seiunchin, Sepai is a very close-range Kata relying on maintaining a low centre of gravity using leg and core strength.

Sepai can be suited to a person of any size, it works best for a person of small stature and great strength (which is very common in native Okinawan Budoka).
Many of the bunkai techniques focus more on unbalancing the opponent after striking them as a distraction.

There are different interpretations of the Kata’s name '18' or '18 Hands'.
There are a few Kata with similar names e.g. 18 hands, 36 hands and 108 hands, all of which are divisible by 108.
It is thought that this comes from Buddhist beliefs and ideals as the number 108 is important in Buddhism.
The 'Hands' part is thought to be an Okinawan term, they say that in the original Chinese it was thought to be 'steps', 'positions' or 'people'.
I personally think the 'Hands' part of the names are a recent addition, an attempt to make the kata sound more meaningful.
It is a relatively recent addition to the interpretation of the name and most likely not the original intention at the time that the name was decided. The reason being is that we only see 'Hands' when it's written down (十八手).
The Japanese for '十八手' is 'Jū hachi-te' (sounds nothing like Sepai).

The Chinese names give's away the fact that 'Hands' isn't included.
'18 Hands' in Chinese is 'Shíbā Shǒu', but just 18 is 'Shíbā'. It seems obvious to me that 'Sepai' is the Okinawan pronunciation of the Chinese word for '18'.
The same is true of the other kata mentioned above:
Sanseru (36)  三十六  Sānshíliù
Suparinpei (108)  一百零八 Yībǎi líng bā
None of them mention the Chinese word 'Shǒu' (meaning Hands)

Sepai was taught to Chojun Miyagi by Kanryo Higashionna.
It is thought that Higashionna brought this Kata to Okinawa from what he learned from Ru Ru Ko in the Fujian province of China.
Techniques that exist in Sepai may have also been introduced to Okinawa much earlier by the 36 families that immigrated from the Fujian province and started Kumemura village in the late 1300’s.
Much of Okinawa’s early martial arts are thought to have been introduced by the 36 families.

 

 

Information Sources.
https://translesbian.wordpress.com/2013/05/21/seipai-a-magnificent-kata/
https://en.wikipedia.org/wiki/G%C5%8Dj%C5%AB-ry%C5%AB#Kaishugata
http://gojukarateaustralia.com.au/seipai.html
https://iainabernethy.co.uk/content/seipai-kata-bunkai
https://iainabernethy.co.uk/content/study-seipai-kenwa-mabuni
http://ryukyuma.blogspot.com.au/2014/06/seipai-kata.html

Comment below to share any thoughts or opinions you might have. J

Thanks for reading.
Derm

Ͼ

Mythology & Culture Of The Ryukyus



A view of Kudaka Island (the Island of the gods)
from Seifa-Utaki (Okinawa's most sacred site)

Okinawa prefecture in southern Japan consists of the Ryukyu archipelago, including the largest island, Okinawa. The Indigenous language and culture differs from the Yamato (standard Japanese). Ryukyu was an independent kingdom until conquest by the Japanese Satsuma clan early in the seventeenth century, Okinawa was influenced by both China and Japan, and it often served as a bridge between the two cultures. Okinawan culture and religion have been maintained as distinct entities in many ways to this century. The Ryukyu Islands stretch for four hundred miles between the southern tip of Kyushu and the northern coast of Taiwan.
Okinawa is about seventy miles long, situated more or less in the middle of the island chain. The population currently numbers about 1.3 million, excluding American troops.
The Ryukyuan economy was based on subsistence farming and fishing. Perhaps under the influence of Chinese envoys, the small independent polities that existed in the islands were amalgamated by King Sho Hashi in 1429 into a single kingdom. One of his successors, Sho Shin (1477-1526), consolidated these conquests and established a Confucian-based government, forbidding the carrying of arms and institutionalizing the separation between nobility and commoners.

In the late sixteenth century, the growing power of the southern Japanese domain of Satsuma brought the Okinawan kingdom more and more into Japan's orbit than China's, and the kingdom became a part of the Satsuma domain in the seventeenth century. In contrast to the Japanese on the main islands, Ryukyuans have been recorded by almost all researchers as being singularly uninterested in mythology. 

Satsuma Samurai

Mythological figures are amorphous and undefined, and discussions of legends and mythology seem to have little or no interest for the average Okinawan. In many cases what has been touted as a Ryukyuan myth was a reworking by a mainland Japanese scholar in search of sonic affinity between Okinawa and Japan, usually to justify Japan's ascendancy.
Such myths that do exist and are retold are generally origin myths, and even those are often abbreviated and localized. The Ryukyuans are religious in the sense that most individuals recognize the importance of participating in rituals and in carrying out ritual requirements. But their religion is not focused on, nor dependent on, clear enunciation of the gods they refer to.
The focus is rather upon the proper conduct of rituals, which are deeply embedded in Ryukyuan life and interpersonal behavior. Unusually too, Ryukyuan religion is one of the few female-centered religions in the world: The majority of ritual specialists (priests and mediums), and all the senior ones, are female. Whether this is the relict of an earlier matriarchal type of religion or a peculiarity of Ryukyuan culture is impossible to say. The main Okinawan mythological figures are the kang. These are conceived of as very similar to humankind, if much more powerful. Where portrayed, they are seen as figures dressed in Chinese robes and hats: the clothes assumed by the nobility of Okinawa.

The kang are generally neutral so long as the rituals are carried out and people behave "properly" in their relations with others and with the sacred groves and caves the kang inhabit (or rather, through which they travel to the mundane world). The kang are powerful and possess abilities that people do not have. They will interfere in human lives if the rituals are not carried out. Even so, they can he manipulated, even cheated, by human actions and deceit. In the vague mythology that is expressed, there are a number of identifiable categories. The senior group are the zing no kang (heavenly kang). Like the Japanese kami, these are vaguely felt to be superior. Among them are uniang sea kang), milli no kang 'water kang), and aida-kang (solar kang). Again, like the Japanese system, there are a plethora of local kang: well kang, house kang, and paddy kang. There are also occupational kang: fishermen, net-makers, and boat builder kang.


Noro

The final category is composed of the utaki, the ancestors, who might mediate between living individuals and the kang. All of these conceptualizations are blurred and vague and few Okinawan can distinguish (or are even interested in distinguishingl between these figures. It is sufficient, in Ryukyuan eyes, to behave properly and make the offerings via the noro (village priestesses).
The mythological timeline, vague as it is, starts with the Age of Heaven. During that age, the heavenly kang (or, in some versions, Nirai Kang, the heavenly creator deity) instructed a brother and sister kang, Shinerikyu and Amaikyu, to create the land and the people on it.
The two of them descended from heaven and created the mythical paradise of Kudaka Island out of the waters. Another version of the same myths (in the Chuzan Seikan) recounts that the two descended with building materials, stones, earth, trees, and plants with which they held back the waves and formed the archipelago's islands. They then gave birth, without sexual intercourse, to three offspring the first ruler (a son), the first priestess, and the first farmer (again, a son).
After several generations a descendant of these first people was born. Tenteishi, as he was named, divided humankind into proper classes: kings, nobles, farmers, high priestesses, and village priestesses. Each of his five children assumed one of these positions. The people were then many, and they crossed the sea, landing at Sefa Utaki the sacred grove of Seefa) on the south shore of Okinawa island. Sefa Utaki is still the main pilgrimage site in Okinawa. Every village or community normally has an utaki where the local priestess communes with the kang.
The world was ordered so that temporal power in Ryukyuan communities is wielded by men, while the spiritual power that supports them is wielded by their sisters. The same is true in most families. With the establishment of the unified Okinawan kingdom in the early fifteenth century (the kingdom also controlled, with greater or lesser effect, the outlying islands), the female-male system was formalized, and village noro (priestesses) were trained and appointed by the central government.

The generalized creation story recorded in the main island of Okinawa is repeated on other Ryukyuan islands, with local, rather than "national," referents. Ouwehand recorded a similar story on the island of Hateruma, which makes no reference to Okinawa. And the foundation myth of sister-brother founder deities can also be found further south, in Taiwan and the Philippines, as well as further north, echoed in the Japanese foundation myth.
For the Ryukyuans there are two distinct realms: The first, of humans that is, the mundane world), occupies most people's interest. The other realm, of the kang, is poorly identified, diffuse, and not clearly conceptualized. The kang inhabit that realm, but they are able to manifest themselves in the mundane world. The portals between the two worlds, at least insofar as humans are concerned, are the sacred groves (uaki), springs, and caves through which the other realm may be accessed. Above all, however, it is the hearth through which information on the doings of individuals and families reaches the kang.





Today's post is from the book: 'Handbook of Japanese Mythology' by Michael Ashkenazi.

If you wish to learn more about Japanese Mythology I suggest giving this book a look.











Comment below to share any thoughts or opinions you might have. J

Thanks for reading.
Derm

Ͼ

Tao of Karate - An Essay by Chojun Miyagi

This essay was originally written by Chojun Miyagi and presented at the Meiji Shoten in Sakaisuji, Osaka on January 28th 1936.
The original title is "Ryukyu Kenpo Karatedo Enkaku Gaiyo" .

Below is a translation of the essay. This is one of the few writings of Chojun Miyagi that survied the war.


Chojun Miyagi

1. Preface
What is karate? It is the art we exercise mind and body for health promotion in daily life, but in case of emergency it is the art of self-defence without any weapon. In most cases we fight with our bodies - hands, feet, elbows etc - to defeat opponents. However, in some cases, in accordance with circumstances, we may also use weapons (such as Bo, Sai, Nunchaku, Tonfa, Weeku, Kama etc).
People often misunderstand karate. When they see someone breaking five wooden board or a few pieces of roof tile by his or her fist, they think it is a main part of karate. Of course, it is not a main part of karate but a trivial part of karate.
Like other fighting arts, the truth of karate or Tao of karate can be understood and mastered at the ultimate goal which is beyond teachings and impossible to describe by words.

2. How the martial arts was introduced to Ryukyu (Okinawa)?
The name "karate" is a special term in Ryukyu.
Karate originated from Chinese kungfu. We have few books on origin of Chinese kungfu, so we cannot conclude immediately, but according to a theory, the martial arts originated in central Asia and the area around Turkey when the ancient civilization was developed. And then it was introduced to China gradually.
However, we still another theory. It says that about 5,000 years ago Chinese kungfu originated at the age of Yellow Emperor (Emperor Huang) who built the brilliant culture at the Yellow River basin. Anyway, it is not difficult to imagine that the prototype of martial arts was born by fighting spirit for struggle which human being possess by nature. For example, most styles of Chinese kungfu were created by mimicking fights of animals or birds. You can see it from the styles' names such as Tiger Style, Lion Style, Monkey Style, Dog Style, Crane Style and so on. In the age a little later, Chinese kungfu split into Southern school and Northern school. Moreover, each school split into Neijia and Waijia.
The characteristic of Neijia is mainly softness, and it is a defensive fighting arts. Wudang kungfu ( Taichi for example) is typical of Neijia. The characteristic of Waijia is mainly hardness, and it is an aggressive fighting arts. Shaolin kungfu is typical of Waijia, which was created at Shaolin Temple in Songshang Mountaion, Henan province.
And later, in the ages of Tang dynasty and Song dynasty, we can find many kungfu warriors at the height of their success.
When we consider how karate was introduced to Ryukyu (Okinawa), we have various opinions without any historical evidence. We have not yet come to a correct conclusion on this matter. There are three main opinions, namely "Thirty-six Chinese Immigrants", "Oshima Notes" and "Importation in Keicho Period". Simple explanation of each opinion are as follows.

1 - Thirty-six Chinese Immigrants In 1392 (Ming dynasty in China), thirty-six Chinese immigrants came to Ryukyu from Fujian province.
At that time karate was introduced to Ryukyu by Chinese immigrants from Fujian province.

2 - Oshima Notes In 1762, the merchant ship of the Ryukyu Kingdom was caught in a heavy storm on the way to Satsuma ( Kagoshima prefecture now), and cast ashore on the coast of Oshima, Tosa ( Kochi prefecture now).
Shiohira Pechin, a high rank official of the ship, was an intelligent person. He was helped by Choki Tobe, an intellectual who lived in Oshima. Tobe wrote down Shiohira's interesting stories about the Ryukyu Kingdom. His notes was called "Oshima Notes".
The 3rd volume of "Oshima Notes" says "Koshankun, a kungfu warrior, came from China to Ryukyu ( Okinawa) bringing his disciples with him." According to the Notes, at that time people called the martial arts "Kumiaijutsu" instead of karate. This notes is the most reliable literature on karate.

3 - Importation in Keicho Period In 1609 (14th year of Keicho period), the Shimazu clan of Satsuma ( Kagoshima prefecture now) invaded the Ryukyu Kingdom, and they prohibited possessing weapons by people of Ryukyu.
Some believe that karate was created spontaneously due to the cruel oppression by Satsuma. The others insist that karate was not a domestic creation but what was imported from China.
I think it is reasonable to consider that karate was a fusion of a martial arts from China and "Te" a native martial arts which had already existed, so karate was developed remarkably and even today it is still improved rationally and developed. We have a few different opinions on origin of karate, but they are popular misconceptions and not worth listening.

As mentioned above, so far we do not have any definite and convincing opinion yet. Anyway, karate has been developed, modified and improved for so many years.

3. Karate circles in the past
We also do not know origin of the name "karate", but it is true that the name "karate" was made recently. In the old days it was called "Te". At that time people used to practice karate secretly, and a masters taught a few advanced Kata out of all the Kata only to his best disciple.
If he had no suitable disciple, he never taught them anyone, and eventually such Kata have completely died out. As a result, there are many Kata which were not handed down.
In about middle of Meiji period (1868-1912), prominent karate masters abolished the old way of secrecy. Karate was opened to the public, so it was soon recognized by society.
It was dawn in the development of karate. In accordance with the rapidly progressing culture, karate was also recognized as physical education, and it was adopted as one of the teaching subjects at school. Therefore, at last karate has won the social approval.

4. How we teach karate at present.
According to oral history, in the old days, the teaching policy of karate put emphasis on self-defence techniques. With just a motto of "no first attack in karate", teachers showed their students the moral aspects. However, I heard that in reality they tended to neglect such moral principles. So gradually the teaching policy was improved with the change of the times.

Now we discontinued and abolished the wrong tradition of so-called "body first, and mind second", and we made our way toward Tao of fighting arts or the truth of karate. Eventually we have obtained the correct motto "mind first, and body second" which means karate and Zen are the same.

 

Those who are engaged in teaching karate in Okinawa prefecture and outside Okinawa prefecture at present are as follows. (in random order) 

In Okinawa prefecture: Kentsu Yabu, Chomo Hanashiro, Chotoku Kyan, Anbun Tokuda, Juhatsu Kyoda, Choshin Chibana, Jinsei Kamiya, Shinpan Gusukuma, Seiko Higa, Kamado Nakasone, Jin-an Shinzato, Chojun Miyagi.

Outside Okinawa prefecture: Gichin Funakoshi, Choki Motobu, Kenwa Mabuni, Masaru Sawayama, Sanyu Sakai, Moden Yabiku, Jizaburo Miki, Yasuhiro Konishi, Shinji Sato, Mizuho Mutsu, Kamesuke Higaonna, Shinjun Otsuka, Shin Taira, Koki Shiroma, Kanbun Uechi.

5. About karate styles or Ryu
There are various opinions about Ryu or styles of karate in Ryukyu ( Okinawa), but they are just guess without any definite research or evidence. With regard to this matter, we feel as if we are groping in the dark.

According to a popular opinion out of them, we can categorize karate into two styles; Shorin-Ryu and Shorei-Ryu. They insist that the former is fit for a stout person, while the latter for a slim person. However, such an opinion proved to be false by many studies.

In the meantime, there is the only opinion we can trust. It is as follows: In 1828 (Qing or Ching dynasty in China), our ancestors inherited a kungfu style of Fujian province in China. They continued their studies and formed Goju-Ryu karate. Even today, there still exists an orthodox group which inherited genuine and authentic Goju-Ryu karate.

6. The feature of karate
Some good points of karate are as follows:  

1. A large place or a spacious area is not required for practicing karate.
2. You can practice karate by yourself. You can also do it together with other karate members by forming a group.
3. You don't have to spend many hours in practicing karate.
4. You can choose Kata suitable for your physical strength and practice it regardless of age and gender.
5. Without spending much money, you can practice karate with simple equipment (such as Makiwara) or without it.
6. Karate is very effective as a means of health promotion. There are many karateka who are healthy and live long.
7. As a result of training in mind and body, you can cultivate your character and acquire indomitable spirit.

7. The future of karate-do

The days when karate was taught secretly was over, and has come the new age in which we practice and study karate publicly and officially. Therefore, the future of karate-do is bright. Taking this opportunity, we should stop advertising karate as if it was a mysterious and magical fighting arts in a small island called Ryukyu. We should open karate to the public and receive criticism, opinions and studies from the other prominent fighting artists. In the future, we should invent complete protectors for a safety karate tournament like other fighting arts, so that karate become one of Japanese fighting arts. Nowadays karate-do has become popular all over Japan, where many people study karate-do very hard. Even outside Japan, karate-do is popular. There is a man who graduated from university in Tokyo. He is now propagating and studying karate-do in Europe. In May 1934, I was invited to propagate and teach karate-do in Hawaii, U.S.A. by Okinawans there and a newspaper company. Karate clubs have been established in Hawaii since then. As mentioned above, now karate-do has become not only a Japanese martial arts but also an international martial arts.

8. The teaching method of karate
As each person has his or her distinctive character, the muscle development is different depending on his or her muscle use. Therefore, at first, we do "Preparatory Exercise" to develop our muscles so that we can practice karate exercises easier, and then "Fundamental Kata", "Supplementary Exercise", "Kaishu Kata" and "Kumite Training". We teach karate in this way. Each outline is as follows.

 

 

1. Preparatory Exercise We exercise each muscle of our body in order to enhance its flexibility, strength and endurance, and then we practice the fundamental Kata, namely Sanchin, Tensho and Naifanchi. We do again this preparatory exercise after practice of Kata to relax our muscles. And we take a breathing exercise and take a rest quietly.
    
2. Fundamental Kata Sanchin, Tensho and Naifanchi are the fundamental Kata. Through practicing them, we can take a correct posture. We can inhale and exhale correctly. We can adjust increasing or decreasing our power harmoniously. We can develop a powerful physique and a strong will of warrior.
    
3. Supplementary Exercise This exercise enable us to learn and perform Kaishu Kata well. We exercise each part of our body with a particular movement. We also practice with various equipments to enhance our outer whole strength and particular part strength.
    
4. Kaishu Kata ( Kata except Fundamental Kata) Nowadays we have about twenty or thirty kinds of Kata, and their names are various depending on their creators. Kata has techniques of defense and offense which are connected appropriately. It has various directions of the movements and it is something like gymnastics. We should perform Kata by using power of mind and body in accordance with its technical purpose so that we can learn the principle of untying and tying.
    
5. Kumite Training We untie Kaishu Kata which we already learned, and we study techniques of defense and offense in Kaishu Kata. Understanding its technical purpose, we practice the techniques of attack and defense with fighting spirit like a real situation. 

I summarize as follows. We induce the interaction of mind and body from the fundamental Kata, Sanchin, Tensho and Naifanchi. We develop the spirit of martial arts by acquiring fighting techniques through practicing Kaishu Kata and Kumite training correctly.

Comment below to share any thoughts or opinions you might have. J

Thanks for reading.
Derm

Ͼ



Translated to English by Kiyotaka Yamada

Source:
https://www.facebook.com/MiyagiGojuRyuKarate

Kata Focus - Saifa

Saifa is an intermediate Kata designed to be less complex than other Kata but still more practical than training Kata (like Sanchin or Taikyoku). 

With a straight forward uncomplicated bunkai and techniques, it is quite adequate for intermediate students. 

The origins of this Kata are found in Naha-te, the techniques were devised from the teachings of Ru Ru Ko, but it is unclear if the Kata itself was created by Chojun Miyagi or Kanryo Higashionna (in spite if what some books and websites will tell you).

We know Miyagi taught Saifa (as per the below evidence), but what is unknown is if he made the Kata from what he learnt from Ru Ru Ko in China or if he learnt it from Higashionna before that.

The Meaning of the Kata’s name, ‘smashing and tearing’, is simply the description of many of the techniques within the Kata. 

Some of the important lessons from training with Saifa include: Moveing in towards the opponent rather than pulling away, to counter attack by hitting multiple targets on the opponent’s body, using your own weight as an advantage and to 'receive' and attack and take control rather than simply parrying it away.

An interesting thing is that in Japanese the Kata is actually pronounced “Saiha” but everyone (even in Japan) uses the Okinawan pronunciation for name.

Comment below to share any thoughts or opinions you might have. J

Thanks for reading.
Derm

Ͼ

Toudi Sakugawa - The Master of the 'Chinese Hand'

Sakugawa was a master of old pre-modern Karate. He is from a time when the word 'Karate' wasn't thought of yet.

In his day there was the local Ryukyuan hand-to-hand fighting method called 'Te' or 'Di' 手 (meaning 'hand') and there was the variations on Kung Fu brought over from China that had mixed with the local Di, this was called 'Toudi' 唐手 (meaning 'Chinese hand')
Sakugawa has learnt primarily from a local Okinawan master (Takahara) and a Chinese envoy (Kusanku). He was also sent as an envoy to Beijing five times.

 His nickname was 'Toudi Sakugawa', as the Beijing martial arts that he taught were different from the southern Fujian boxing that influenced other forms of Di that was already being practiced in Okinawa.

He became the epitome of the fusion between the local and Chinese forms.
Sakugawa was famous for the introduction of Qigong (Ki development) and Qinna (grabbing vital points) into Ryukyu Budo.

His original surname was Teruya. The name Sakugawa comes from the island that he was awarded for his duties as an official scribe.

Today, Sakugawa is most well known for training the greatest Karateka who ever lived. When he was well into his late 70's and had all but retired, Sokon Matsumura became his last student.

It's believed that he died in Beijing and that Matsumura retrieved his remains and brought them back to Okinawa.



The following is a story about Sakugawa and his students, as told by Richard Kim in his book 'The Weaponless Warriors':


Karate, as it is today, is indebted to a man known as Toudi Sakugawa for a great many things. Among them are the Kushanku (Kanku) kata, the Sakugawa-No-Kun bo kata and the dojo kun or gym precept.

He was born in Shuri, Okinawa, March 5, 1733, and died August 17, 1815. When he was 17, his father returned critically ill from a rousting by bullies who had forced him to drink beyond human capacity. Dying, his father said, "Son, take a good look at me. I want you to promise me one thing. Take up the martial arts and don't be like your father. Don't ever let yourself be a subject of ridicule and abuse from bullies and men of that ilk."
After he buried his father, Sakugawa searched for a martial artist and finally heard about a monk named Takahara Peichin, who lived nearby in Akata village. He visited Takahara and explained his mission. Takahara listened to the boy and then said, "The martial arts are a lifetime study. It is not a matter of months or years. It is for life. The philosophical concept is centered around these principles: do, a road or way of life, ho, law, the performance of kata, and katsu, use of the kata in the actual fighting." Sakugawa went under the wing of Takahara, developed into one of his best students, and the years passed quickly.

One day, when he was 23 years old, he decided to visit Nakashima-Yukaku, which was famous for its gay quarters. While crossing a bridge near the Izumizaki inlet, he noticed an elegantly dressed Chinese fellow standing by the edge of the river, watching the reflection of the moon on the water. A sudden mischievous impulse came over Sakugawa. He wanted to push the stranger into the river as a prank. He stealthily crept towards the stranger and suddenly gave a strong push. The Chinese stranger spoke the word, "Danger!" in strongly accented Okinawan, turned and grabbed Sakugawa by the hand in an iron grip. "Now why did you do that?" the stranger asked. "Do you realize your prank could have resulted in some danger? What if I were some weakling unable to cope with this situation? You are very powerful and you should not play like this. The Okinawan people have been very kind to me and I will overlook this, but refrain from such pranks in the future."
Sakugawa was so ashamed he did not know what to say. At this moment a young man approached them and gave a jug of sake to the Chinese stranger. Turning to Sakugawa, the young man asked, "Are you not Sakugawa? I was not sure whether I had recognized you. What are you doing here?" "Do you know him?" the Chinese gentleman asked the young man, pointing to Sakugawa. "Yes," the young man said, "He is a well-known local karate student who shows great promise."
The Chinese gentleman peered intently at Sakugawa. "If you ever come to Kume-mura, ask for Kusanku and I will teach you not only the how, but also the why, of the martial arts." And pointing to the young man who had brought him the jug, he said, "He is Kitani-Yara, a student of mine who is helping me during my stay in this country."
Overwhelmed with emotion at this stroke of luck, Sakugawa could hardly wait to get back to his Sensei and tell him of this account. When he related his story, Takahara was also overjoyed and said, "Go to Kusanku and learn what you can. He is the most skillful of all the martial artists who have ever come from China. Fortune is smiling on you. When Kusanku returns to China, you are welcome to come back to this house. Now Hurry!" He followed his advice and stayed for six years with Kusanku.

At the age of 29, however, he received an urgent message from his sensei, Takahara, to come back to Shuri. He returned quickly and found his sensei seriously ill. The old man said, "The reason I called you back is because I want you to carry on karate the correct way. After my death, I want you to name yourself 'Toudi Sakugawa' and make the Okinawan people proud of you."

Two days later Takahara passed away. When Kusanku returned to China, Sakugawa returned to Shuri and carried on from where Takahara had left off. Without reservation, we can say that Sakugawa was the first teacher and master of the style that is commonly called true Okinawan Karate.

The true karate master is a general practitioner well versed in all aspects of the art, and not a specialist in only one aspect.
Specialists exist in all areas of the martial arts. The specialist thrives in his environment. He is a standout by virtue of his expertise in one particular aspect of his art.
In judo, there is the seoi nage specialist, in karate, the side kicker, etc., and the list could go on ad infinitum. In sports competition, some martial artists become champions. However, sports is a far cry from desperate combat.
The specialist often cannot distinguish the forest from the trees.

He has developed his particular technique, and it has worked for him. His perspective is shrouded by too much attention to a particular technique. He becomes a person who knows more and more about less and less.


Toudi Sakugawa had three students who were known as the 'Three Musketeers,' inseparable buddies named Okuda, Makabe and Matsumoto. They were his assistant instructors and were granted recognition by their admiring public.

Okuda was the specialist supreme. He was the 'one-punch' knockout artist and was aptly named "Iron Hand" Okuda. Villagers would say, "Okuda can kill a bull with one blow."
Whenever Okuda would visit a village, people would say, "Okuda is coming!" and an admiring throng would quickly gather around him.
Makabe was small. He was quick, clever and elusive in his movements. Legend has it that he moved as if borne on the wings of a bird. He was called "Bird Man" Makabe. People flocked around him also.
Among the three, Matsumoto was the general practitioner. He did all things well, mastered all the basics and had no one specialty. When the 'Three Musketeers' walked into town, no one flocked around him. He was not a specialist. Sometimes someone would inquire and say, "Who is that? What is his specialty? What can he do?" And the answer would always be, "Oh, him. He is a good teacher. Nothing special"?

One day a ship from China dropped anchor in the harbor of Naha, Okinawa.
On board was a ship's captain named Oshima-Kurytia who was a renowned fighter.
Oshima-Kuryu, in all his travels, had never been beaten, and he reveled in his prowess. As his ship lay at anchor, Oshima-Kuryu was thinking to himself, "I wonder how I can get someone to fight me? The people here know me and will not accept a challenge. I must come up with something."

One day an idea hit him. That night he went to the town tavern, picked a fight with a town tough and, after beating him, took his clothes as a sign of victory. Following his plan, he repeated the same procedure again and again. After a period of time, the people in Okinawa put in a strong complaint against a Chinese martial artist who took his victim's clothes after beating them.
The news came to the town of Shuri, and finally to Toudi Sakugawa, who also acted as the peace magistrate, a function of most karate masters in those days.

One night Toudi Sakugawa's best students, the 'Three Musketeers,' were walking along a mountain path at the edge of town when a large shadow loomed across their path.
They saw a huge person with clothes slung over his shoulder. Instinctively, they knew it was the man about whom they had heard.
Okuda said, "Halt! You there - are you the one who has caused all the commotion in the vicinity of Naha? If you are, turn yourself in or we will force you to do so."
Oshima-Kuryu slowly turned his head and said, "I'll turn myself in if I am beaten. Do you see these clothes? I have taken them from experts like yourselves."
Okuda charged like a bull and threw his famous punch, but Kuryu side-stepped. As hard as Okuda tried, he could not land his punch and finally, after he was winded, Kuryu knocked him down. Kuryu said, "Tomorrow night I shall be here at the same time."
The next night, Makabe the "Bird Man" was waiting. Kuryu appeared, and they fought. Makabe was quick and fast, clever and cunning. But it was not enough. Kuryu met his every maneuver and finally, after wearing Makabe down, Kuryu won the fight.
The town people heard the news and were worried. They all beseeched Toudi Sakugawa to take care of Oshima-Kuryu himself. But Sakugawa said, "Do not worry. Our two specialists have failed. They failed to see very obvious things because they were too intent with their own specialties. Matsumoto has grown in breadth from specialist to general practitioner. He will prevail."
Matsumoto faced Oshima-Kuryu on the third night. When they squared off, Oshima-Kuryu realised he was facing his most formidable opponent to date. They fought for a long time without a sound. Finally, Oshima-Kuryu attacked with his last ounce of strength. Matsumoto faded away, and before Oshima-Kuryu knew what had happened, Matsumoto came up from the side and knocked him down. "The time has come for me to retire," Oshima-Kuryu later said. "I'm glad that I was beaten by a man who has mastered the basics. All my previous opponents were specialists. They all had a gimmick, but it was not enough."

When Sakugawa retired, he passed on his menkyo-kaiden [teaching licence] to Matsumoto. However, his greatest achievement came when he was 78 years old. It was then that Sokon Matsumura came to him for lessons.

Comment below to share any thoughts or opinions you might have.  :)

Thanks for reading.
Derm

Ͼ

Information Sources:
Books:

"Okinawan Karate Timeline & 100 Masters" By Dr Hokama Tetshiro
"The Weaponless Warrior" by Richard Kim

Web:

https://en.wikipedia.org/wiki/Sakugawa_Kanga
http://www.newsfinder.org/site/readings/satunuku_tode_sakugawa/ https://en.wikipedia.org/wiki/Menkyo#Menkyo_Kaiden

 

Kata Focus - Kururunfa

Kururunfa is unlike most other Kata, it is very practical with only a few of the established basic kihon techniques within it. This leads many people the conclude that it is more 'advanced' than kata that have more commonly used techniques.

This kata serves as a good example that Karate wasn’t originally a 'striking art' and I believe it is a mistake to describe it as such. 

While there are some ‘striking’ techniques, they are used primarily to unbalance or distract the opponent. 

This is evident in Kururunfa, as all bunkai in this kata involve grabbing or restraining the opponent then unbalancing them, without actually striking them. 

This is the meaning of the Kata’s name, 'to restrain and suddenly destroy'. 

Many of the bunkai in Kururunfa are straight from of the Bubishi's 48 self defence techniques.

 

The techniques in Kururunfa most likely originate in Mantis style Kung Fu.

The Kata was introduced to Okinawa by Kanryo Higashionna after he learnt the techniques in the Fujian Province of China from Ru Ru Ko.

Chojun Miyagi’s student Ei’ichi Miyazato was a Master at this Kata. 

         

 

 

Comment below to share any thoughts or opinions you might have.  :)

Thanks for reading.
Derm

Ͼ

Information Sources:
Web:
http://www.wuweidao.com/karate_kururunfa.htm
https://en.wikipedia.org/wiki/G%C5%8Dj%C5%AB-ry%C5%AB#Kaishugata
http://shitokai.com/archives/474
https://karateunderground.wordpress.com/2012/11/22/being-negative-about-kururunfa/
https://karateunderground.wordpress.com/2012/11/22/kururunfa-decoding-the-singular-hands-up-technique/

Books:
Bubishi: The Classic Manual of Combat by Patrick McCarthy

 

Historic Meeting of Karate Masters

In 1936 on the 25th of October, some of the most prominent masters of Karate (at the time) came together to discuss the future of empty handed Ryukyu Budo.
The main topic of discussion being the name of the system officially to be called "Karate". The meeting was organised by the Ryukyu Shinpo Newspaper and held in Showa Kaikan Hall in Naha, Okinawa.

The topics of discussion and the decisions made changed the course of Karate history. Things that we take for granted as part of Karate, things we quite often assume are ancient traditions were changed and/or decided upon at this meeting.

The masters in attendance were: Chomo Hanashiro, Chotoku Kyan, Choki Motobu, Chojun Miyagi, Juhatsu Kyoda, Choshin Chibana, Shinpan Shiroma, Chotei Oroku, Genwa Nakasone.

Other guests included: Koichi Sato, Zenpatsu Shimabukuro, Kitsuma Fukushima, Eizo Kita, Chosho Goeku, Gizaburo Furukawa, Sei Ando, Choshiki Ota, Kowa Matayoshi, Zensoku Yamaguchi, Tamashiro.


The following is part of the transcript from that meeting (translated into English):

Genwa Nakasone: When karate was first introduced in Tokyo, the capital of Japan, "karate" was written in Kanji as "Chinese Hand" 唐手. This name sounded exotic, and gradually accepted among people in Tokyo. However, some people thought this Kanji "Chinese Hand" was not appropriate at schools. In order to avoid the use of this Kanji, some karate dojo wrote "karate" in Hirakana からて instead of Kanji. This is an example of temporary use of the word.
In Tokyo, most karate dojo use the Kanji "Empty Hand Way" 空手道 for karate-do, although there are still a few dojo using the Kanji "Chinese Hand."
In order to develop Japanese martial arts, I think Kanji for "karate" should be "Empty Hand" instead of "Chinese Hand" and "Karate-Do" should be the standard name. What do you think?

Chomo Hanashiro: In the old days, we, Okinawan people, used to call it "Toudii" or "Tode" 唐手, not "Karate." We also called it just "Tii" or "Te." 手 It means fighting with hands and fists. 

Ota: We, too, called it "Toudii" or "Tode."

Shimabukuro: Mr. Nakasone, I hear nowadays people call "Karate-Do" for karate. Does this mean people added the word "Do" to the name "Karate" for emphasizing the importance of spiritual training like Judo and Kendo?

Nakasone: They use the word "Karate-Do" in the meaning of cultivation of the mind.

Ota: Mr. Miyagi, do you use the word "Chinese Hand" for karate?

Chojun Miyagi: Yes, I use the Kanji "Chinese Hand" 唐手 as most people do so. It has minor meaning. Those who want to learn karate from me come to my home and say "Please teach me Tii or Te."手 So I think people used to call "Tii" or "Te" for karate. I think "Karate" is good in the meaning of the word.
As Mr. Shimabukuro said, the name "Jujutsu" 柔術 was changed to "Judo" 柔道.
In China, in the old days, people called Hakuda or Baida for Chinese kungfu, Kenpo or Quanfa. Like those examples, names changes according to times. I think the name "Karate-Do" is better than just "Karate."
However, I will reserve decision on this matter, as I think we should hear other people's opinions. We had a controversy on this matter at the meeting of Okinawa Branch of Dai Nippon Butokukai. We shelved this controversial problem. In the mean time, we, members of Okinawa Branch, use the name "Karate-Do" written in Kanji as "The Way of Chinese Hand" 唐手道. The Shinkokai (karate promotion association) will be formed soon, so we would like to have a good name.

Oroku: Mr. Miyagi, did you go all the way to China for studying karate?

Chojun Miyagi:  At the beginning I had no plan to practice kungfu in China, but I found the kungfu excellent, so I leaned it.

Oroku: Have there been our own "Te" 手 here in our prefecture, Okinawa, for a long time?

Chojun Miyagi:  There have been "Te" in Okinawa. It has been improved and developed like Judo, Kendo and boxing.

Kyoda Juhatsu: I agree to Mr. Nakasone's opinion. However, I am opposed to making a formal decision right now at this meeting. Most Okinawan people still use the word "Chinese Hand" for karate, so we should listen to karate practitioners and karate researchers in Okinawa, and also we should study it thoroughly at our study group before making a decision.

Chojun Miyagi:  We do not make a decision immediately at this meeting.

Matayoshi: Please express your opinion honestly.

Chomo Hanashiro: In my old notebooks, I found using the kanji 唐手, "Empty Hand" for karate. Since August 1905, I have been using the kanji "Empty Hand" 空手 for karate, such as "Karate Kumite" 空手 組手.

Goeku: I would like to make a comment, as I have a relation with Okinawa branch of Dai Nippon Butokukai.
Karate was recognized as a fighting art by Okinawa branch of Dai Nippon Butokukai in 1933. At that time, Master Chojun Miyagi wrote karate as "Chinese Hand." We should change his writing "Chinese Hand" into "Empty Hand" at Okinawa branch if we change the Kanji into "Empty Hand." We would like to approve this change immediately and follow procedure, as we need to have approval of the headquarters of Dai Nippon Butokukai.

Ota:  Mr. Chomo Hanashiro is the first person who used the kanji "Empty Hand" 空手for karate in 1905. If something become popular in Tokyo, it will automatically become popular and common in other part of Japan.
Maybe Okinawan people do not like changing the kanji 唐手 of karate. But we would be marginalized if the word "Chinese Hand" is regarded as a local thing, while the word "Empty Hand" is regarded as a common name for karate as a Japanese fighting art. Therefore we had better use the word "Empty Hand" for karate.

Nakasone: So far the speakers are those who have been living in Okinawa for a long time. Now I would like to have a comment from Mr. Sato, the director of the School Affairs Office. He came to Okinawa recently.

Sato: I have almost no knowledge about karate, but I think the word "Empty Hand" is good, as the word "Chinese Hand" is groundless according to the researchers.

Furukawa: The kanji written as "Empty Hand" is attractive for us who came from outside Okinawa, and we regard it as an aggressive fighting art. I was disappointed when I saw the kanji "Chinese Hand" for karate.

Nakasone: This time, I would like to have a comment from Mr. Fukushima, the Lieutenant of the Regimental Headquarters.

Fukushima: The kanji "Empty Hand" for karate is appropriate. The kanji "Chinese Hand" for karate is difficult to understand for those who do not know karate.

Ota: There is no one who do not like the word "Empty Hand" for karate, but there are people who do not like the word "Chinese Hand" for karate.

Chojun Miyagi:  Well, when I visited Hawaii, Chinese people there seemed to have friendly feeling toward the word "Chinese Hand" for karate.

Shimabukuro: Here in Okinawa, we used to call "Tii" or "Te" for karate. To differentiate from it, we called "Toudii" or "Tode" for karate that was brought from China.

Nakasone: I think we have almost made clear about the name of karate. Now we would like to discuss about the promotion of karate. It is regrettable that karate is no popular in Okinawa at present. We need to find a solution to promote karate in the fields of physical education and martial arts education.

Furukawa: There are a lot of Ryu or styles in karate now. I think we have to unify them at any cost.
I hear there are small differences between Shuri style karate and Naha style karate. I think both styles should be unified and we should make Kata of Japanese Karate-do.
In the old days, we had about 200 styles of Kendo 剣道 but now they have been unified and we have the standard Kata of Japanese Kendo.
I think karate would become popular all over the country if we had the unified Kata. For example, we can newly establish ten Kata as Japanese Karate. The name of each Kata should be changed into Japanese, such as Junan-No-Kata (training kata), Kogeki-No-Kata (practical kata with a bunkai) and so on.
In this way, we can conform the name of Kata to its content. And I also think we should make karate a competitive sport, so we should study how to hold a game of karate.
We would like to make a uniform of karate and standardize contents and forms.

Chojun Miyagi:  I agree to your opinion. With regard to Kata of karate, I ever submitted the opinion with explanation to the headquarters of Dai Nippon Butokukai (national fighting arts association), when its Okinawa branch was established.
As to karate clothes, we also would like to make karate uniform soon as we often have problems.
As for terminology of karate, I think we will have to control it in the future.
I am also advocating it, and I have been making new technical words and promoting them.
Regarding Kata, I think traditional Kata should be preserved as old or classic Kata For the nationwide promotion of karate, I think we had better create new Kata. We will create both offensive and defensive Kata which are suitable for students of primary schools, high schools, universities and youth schools.
Mainly, we, the members of Shinkokai (karate promotion association), will make new Kata and promote them throughout Japan.
Now there are Physical Education Association and Okinawa Branch of Butokukai. We also have senior students of karate and those who are interested in karate. We, therefore, cooperate with them to study and promote karate.
If such organizations and experts study karate thoroughly, we can make a decision about the karate name issue and karate uniform relatively soon.
I think the old Kata should be preserved without any modification while new Kata should be invented, otherwise I am convinced that no one will be interested in karate any longer in the world in the future.

Ota:  How many karate organizations are there in Okinawa at present?

Chojun Miyagi:  There are Okinawa Branch of Dai Nippon Butokukai, Physical Education Association of Okinawa Prefecture and Physical Education Association of Shuri City.

Ota: Mr. Chibana, how many students do you have now at your karate dojo?

Choshin Chibana: I have about 40 students at my karate dojo.

Chojun Miyagi: There is an opinion insisting that there are two Ryu or styles in karate, namely, Shorin-Ryu and Shorei-Ryu. I think such an opinion is wrong or false, as there is no evidence at all. However, if we have two styles in karate, we can categorize them by their teaching methods.
In one style, they do not even differentiate between Fundamental Kata (training Kata such as Sanchin, and Naihanchi) and Kaishu Kata  (practical kata).
They teach karate unsystematically and unmethodically. In the other style, they differentiate between Fundamental Kata and Kaishu Kata clearly. They teach karate systematically and methodically.
My teacher (Kanryo Higashionna) taught me karate in the way of the latter.

Ota: Karate masters we know did not go to China to study karate.

Chojun Miyagi:  I have heard that Master Matsumura went to China and practiced karate there.

Choshin Chibana: Our teacher taught us Naifanchi as a Fundamental Kata.

Ota: Mr. Motobu, who taught you karate?

Choki Motobu: I learned karate from Master Itosu, Master Sakuma and Master Matsumora of Tomari village.

Ota: I thought you created your own karate on your own without learning from karate masters.

Choki Motobu: [laughing] No, I did not create my karate on my own.

Nakasone: Now we know every karate masters have agreed to the plan to establish a karate promotion association.
As Mr. Furukawa told us the necessity of founding a karate promotion association, we think the other people also seem to agree to this plan.
So we would like the members to start the preparation for establishing it.



Front row from left: Chotoku Kyan, Kentsu Yabu, Chomo Hanashiro and Chojin Miyagi.
Back row from left: Shinpan Shiroma, Choryo Maeshiro, Chosin Chibana and Genwa Nakasone

Comment below to share any thoughts or opinions you might have.  :)

Thanks for reading.
Derm

Ͼ

Information source:
"Karatedo Dai Hokan" written by Toyama Kanken.