A historical Perspective During the Reign of

(The Martial Village of Itomi)
The martial village of Itomi is where Uechi Kanbun spent his childhood growing and developing into a very strong individual. An individual named Ryuichi Kankei changed his whole idea of Bugei. He was head representative for all the dances for all the villages on Okinawa. According to the ancient records of Itomi village and the Kenshisa Cho an offering dance was performed according to ancient rites to celebrate special gatherings. These dances during ancient times were for various festivals throughout the month i.e., Seijitsu was performed on the 8th day of the 11th month, Shikumi was on the 9th day, and on the 15th month Wahare was performed. These dances were also done as offerings to various Buddhist deities. These offering dances resembled Karate no Kata.
There were dances for Karate, Kama no Te, and the Sai. The enthusiasm for the performers of these dances was legendary. They’re a number of dances utilizing the Bo. There were 3 types of dances utilizing the Bo, Shobo, Sammen Bo, and Shubo. These dances often looked like military martial arts exercises.

Before and after the 25th year of Meiji which was a time between the 5 and 16th year of Uechi Kanbuns life, when he was contemplating learning Bujutsu there were four people who had a martial influence an Uechi Kanbun they were leaders in "TOTE and Kobojutsu. There was Yoroko Setaru and Yutari Kamako who were who were Shidosha in "TOTE". Next there was Iya Shoan and Yakenshi Hachiroto who were Shidosha's in Kobudojutsu.

It is said that the Martial Arts environment in which Uechi Kanbun studied was rich with people who were knowledgeable in various arts. During the old days Chugoku Kobushi Ho's influence was centered in the Shuri and Naha. The southern areas of Okinawa had some of this influence also. Matsumura Shukinshi was a representative for Shuri Te and Toanto Kanryoshi was a representative for Naha Te, and Matsumoryo Kyosashi was a representative for Tomari Te. Uechi Kanbun had studied with each of these representatives. The records of this a vague, but it is presumed that he did study for a time with 3 styles. The ideas and tenets of Bujutsu were rooted firmly in Uechi Kanbun, which helped him later on his path to enlightenment.
One must come to the realization that Bujutsu is an art that is concrete. Its intention is well aimed, and its roots are well implanted.
-Kokkishin wo Seishin no Shijiku to suru Budo no Sekai-

(In the world of Budo the main tenet is in the spirit and the spirit of Self-denial)
In the world of Budo the mind/body concept must be constantly trained and polished. This in the martial world is the quest of every Bugei after all a perfectly tuned body dynamically utilizes ones mental and physical in an altogether different approach to life. There can be no other way when one starts in this art the spiritual and physical are the mainstays. There are three drills the Bugei practices: (1) Shinren (Spiritual Drill), (2) Tanten (Body Drill), and (3) Wazaren (Techniques Drill). To polish these three drills to a fine edge will produce some outstanding results.

The spiritual drill is one of a true test of fortitude. Through this drill one trains the mind to remove all distractions and acquire an inner peace as clean as glass. It is said that when one first begins this drill thing is vague at first. This is true, but as time goes on being just one piece of a larger puzzle, all others pieces will be diligently we worked on to form a complete picture, which will enable the Bugei to walk the right path.

What is in being strong? When we work with dynamics and static we eventually develop strength. This is done through rigorous exercise.
Mans normal nature is to use force against force. But the premise here is to combine physical strength with mental strength and use this as a weapon. This then is a beginning to the path a Bugei must follow. There is simplicity in strength one must remember this. One can say that there is satisfaction to a small degree when working instincts. One must   have an unending fortitude and patience of the soul. The energy one creates this is something remarkable. In other words the circumstances around which a person develops and distributes his strength is for the Shugyosha a step toward self denial.
A strong person is mans universal dream. After, all through spiritual self denial is the well the true strength springs from.
-Uechi Kanbun no Bujutsu Shugyo he no imi-

(The meaning of Uechi Kanbun's study of Bujutsu)
Uechi Kanbun was a man with a universal dream. If one were to gaze upon this man one would see a man who outwardly looked very powerful. Everything he started was accomplished with a type of inward strength. His mind/body was forged as one. His dream was for all men to have an opportunity as he did developing and practicing Bujutsu.
At times the Bujutsu Shugyosha must look inward to insure that his intentions are pure of heart and pure in spirit. This is also reinforced thru the polishing of the mind, body, and spirit. Before Uechi Kanbun left for China his parents were opposed to his going. Being an only son his parents concern for him was only natural.

But he assured them that his goal was one of great importance not only to him but his dream for all mankind. In Northern Okinawa where he Uechi Kanbun lived, he was introduced to an acquaintance that tutored him in the customs, language, religion, and dress for the area he was headed for. His friend advised him that things were going to be vastly different. The idea was for him to blend in, and that he did. Explained to him was the historical modernization that has taken place in China up to date. What people were like and the state of affairs that the government was in, at the time Young Kanbun knew much about the sea, but hardly anything about the mountainous region he was heading for. Realizing that even with his background in Okinawan "Te" he would still be a novice in this new under taking. Uechi Kanbun was secure in the knowledge that this was the right move. He felt his spirit was at its peak. His courage was dauntless.

While on his journey to China to Study Chugoku Kobushi Ho his intent was in learning this art for defensive and spiritual reasons. He had developed what he thought were concrete plans for a long-term apprenticeship. He knew though ahead of time what the conditions of the country were thru his friend’s tutorship. Even if his plans were delayed in locating and practicing Chugoku Kobushi Ho he would seek out other schools and contacts to supplement his learning and occasionally there times when in transit when he was not very mellow. He devised ways to pass the time while waiting for his opportunity. He tried to not let boredom and disappointment dissuade him. His previous studies kept him busy. He met other people and made quite a few friends. This was a new beginning for Uechi Kanbun.

(Dai San setsu kyosha toiu otoko no fuhen teki na yume)

(Chapter III A brave warriors universal dream)
It is natural for a man to want to become as strong as humanly possible. There are those who want to follow the shining path of a Bujutsu Shugyosha. One must also know many things in their studies in Bujutsu. One must know about body physiology/psychology, kinetics/power and static’s to be able to combine these into a single force makes for a strong person.
The principle of dynamics has been in this world a long time. Man must learn about Kyokusei (Polarity). To understand polarity puts man closer to his dreams.

Imagine the potentiality of the true consciousness thru the use of kinetics static’s and meditation. Physical strength comes from the utilization of Taijutsu. To want to become strong is good. The instinct or will to become physically strong must come from within. By being aware and developing the inner self thru the use of the 3 mind, body spirit mans quest for physical in inner strength will be easier.

A strong person whose thoughts are always against the natural laws will never be strong. A person who is cruel will have spiritually cruel mind and so forth. It will be the same mindset during combat. The frame of mind must be right or all will be unbalanced. One must exclude this base trait of cruelty. This can be done thru proper mind training. Through the use of kinetics, static’s, and mental training a resistance will be formed to enable the individual to resist these base traits, and develop a more tuned body.
Therefore to have a good mind spiritually and a good body physically one will eventually develop some extraordinary powers. Taijutsu and Seishinryoku must be developed and worked together. Along with the mental powers a person must develop a person must develop socially also. The aim of the Bujutsu Shugyosha is to in harmony with all.
 Ryoku no Jitsutai­-

(Substance of Power)

In the world of Bujutsu spiritual strength and physical strength are inter dependent. If not developed that this way each will be of no use. Spirit in general is a keystone to the warrior’s power base. This statement is very important. Power alone is not the key. It is like a riot without a direction. But add spirit with physical strength and you have an unbeatable combination.

In the world of Budo mental power and physical power must never, be separated or, go unattended lest you lose it all. The nature of the spirit must prevail. The properties of physical power and mental power must be flawlessly polished. Once this is achieved a process will be formed for, a better, pet son to evolve from.

In Bujutsu to achieve power, mentally is to regularly practice meditation. The existence of strength through dynamics is a by-product, which comes from meditation. In addition, thru meditation a different type of spiritual power will emerge a developed oneness with nature. An individual becomes a hermit in his mind. The way to achieve the oneness at first seems difficult. The complication comes about with the term no mind (Mushin). It seems foolish to want a mind set with this attitude, but to experience it first hand and see how it can change an individual is something else indeed.

How many people have made the trip to China to learn and Study Kobushi Ho? There were many students who applied at this temple for training. Uechi Kanbun had received much information and influence from a one Tokuo Toyama before departing for China. Mr. Toyama made most of the travel arrangements for Kanbun prior to leaving.
Uechi Kanbun also received some factual material  From Mr. Toyama about Chugoku Kobushi Ho prior to his leaving to China. Mr. Toyama had made the trip once so Kanbun listened in earnest to Mr. Toyama's stories. Mr. Toyama advised Kanbun to take his journey step by step and not to hurry into anything. In addition he advised Kanbun not miss even the smallest detail no matter how insignificant it may seem.
Then Kanbun with all these pieces of the puzzle partially put together and with his plan he was ready to set out on his quest.
Uechi Kanbun's family and friends urged him not to go as he was to Young and inexperienced, but Kanbun was set in his ways and was bent on traveling to China. He reassured his parents and friends that he would be all right and would return home safe and sound.
Fu Kantoku no Kuni

(Uechi Kanbun's fathers message to Students)
At the age of 20 during the 30th year (1879) of Meiji, during the first ten days of the 3rd month Uechi Kanbun left home to travel to China. It was an excellent day when Kanbun left, blue sky and very warm. He bade his parents and friends farewell.

Kantoku advised his son that despite all adversity his first step would ultimately lead him on his road to Success. Kantoku also advised his son on the power of the spit it and the power of self-denial. They spoke of many other things also before Kanbuns departure.

Kanntoku introduced Kanbun before he left to a most treasured book. This book was entitled "HAGAKURE". In one section Kantoku pointed out to his son was on the importance of a strong spit it and how to polish it. This spirit when properly developed would guide him impeccable on any endeavor.
All Bugei should read this book as it contains many interesting passages on all areas of interest, which will guide the Bugei in developing and polishing and impeccable mind/body/spirit. Kantoku also advised his son to pick his friends wisely. He also told Kanbun do not pick friends based on ulterior motives, which will only benefit the user.
Kantoku also relayed the military exploits of Bakatohan Shosomo, Seifu and Shinshi San. They also stated to have a true friend is a victory in itself. TO use ones will and spit it to channel energy for constructive put poses can be profitable.
Other factors, which involve physical strength, martial expertise, are major contributors in the development of a strong mind/body/spirit. One must never resign from developing and strengthening the will.

KEIEKI KIHI

(Evading the Draft)

Heieki Kihi to Mikko
(Evading the Draft and Stowing Away aboard Ship)
Prior to the end of the Sino Japanese war during the 30th year of Meiji during the 27th year 7 month of Meiji and the 28th year 4th month of Meiji, there was a lot of foolish political dialogue being bantered about toward a solution to their civil war. At one point where there was a possibility of asking the U.S., England and Russia for troops to quell the civil war. This was especially true when the Giwaden (Boxers) got involved.
There was massive governmental restructuring going on in both countries during this time of unrest. A need for a diplomatic solution to end this war was constantly being strived for. To say that the Sino Japanese problems were being improperly investigated and handled is a true statement. There were many improper inquiries being made and many misaligned interests. The authorities from both countries eventually called in proper authorities to get many of their internal problems investigated and resolved which would give them an unbiased opinion. This path seemed the most logical and non problematic after all for all who entered into China, expected justice and equality for all man.
But where would justice come into play when they were found stowed away aboard ship? Many did stow away aboard ship and or paid a fare to go to China to avoid the draft. Even as the conscription decree was ordered during the 31st year of Meiji and with the talk of a pullout of troops, there were many who thought the war would never end and that by evading the draft and escaping to China was the only way out.

One must look at Kanbun's reasons for doing what he did. First he wanted to journey too China to learn Chugoku Kobushi Ho. In order for him to do so, he had to make a hard choice. Fight for his country or go on his quest.

He figured that if he had bought passage then maybe the government was keeping track of who was coming and going to China and may intercede to stop him. So he opted to stow aboard ship to get to China undetected. His other reason was what society would think of his decision.
I believe that Uechi Kanbun thought that society would be against him. He saw the structure of society crumbling and that his quest would eventually be a boon to mankind. Therefore his intentions were justified.
With Kanbun's draft evasion there were after a while positive affirmations as to his actions from society and friends. The town’s people after hearing what his quest involved thought a little differently about him. His leaving was to show the towns people of his independence. In those days when material things were not in abundance’s one often thought not in terms of monetary gain but personnel gain.

The resisting of military service was not thought of in laxidasical terms but in order of priorities. Uechi Kanbun thought less and less of what he had done and paid more attention toward his original quest, which was accumulating martial knowledge. Even though he knew he was being sought he constantly looked toward the future and not the past. Uechi Kanbun though he left many friends behind he felt no sorrow.

During those days the authorities were looking for ways to thwart people from leaving for China to evade the draft.

But the people who did what Uechi Kanbun did thought only of perfecting their technique while on their shining path. This now points out the trials and tribulations which history went through during the development of Uechi-Ryu Karate Do. By doing what Kanbun did set a precedent for others who followed in his path during these turbulent times? Then as the Japanese and the building up of a war machine, reinforced Uechi Kanbun's belief that his migration was in his best interest.

The viewpoint of the average citizen and that of the government was quite different during this time in that the government could never fathom what would make a person migrate elsewhere rather than help out their country when it needed them to fulfill draft quotas.
Here I think society failed to understand the individual ideologies the government thought more toward their own goals than of an individual needs and wants during this period. What the government was doing was bringing about more resistance than acceptance. A more and a decisive underground resistance development took place.
Uechi Kanbun was a firm believer of what "He" wanted as an individual rather than have someone dictate to him what he will do. The authorities were at a stalemate as to how to handle the resistance movement. Kanbun had a natural dislike for what common man really wanted out of life. He thought that peace and co coexistence and co-prosperity prosperity was the real way life should t also felt that man was wasting his time building up and supporting wars and always wanting more thru force rather than diplomatic means.
He felt that mans scruples had reached an all time low and felt that doing what he did would help bring mankind eventually out its slump and show man how to use his knowledge to better himself thru the martial arts.
(Evading the Draft)

(Evading the Draft and Stowing Away Aboard Ship)
There was no way to defy the conscription decree that the government had established or so was thought. On the surface to escape this decrees people thought that by doing what they deemed right was an accepted way of thinking. But others who really never thought or never understood about the motives a person rationalizes with thought of the evaders as cowards.
The draft evaders thought that history would change people’s minds and sway their thought toward the resistance movement but as things would have it thoughts of a change over never happened, as the government saw that things went their, way rather than toward the people’s point of view.

The direction of mans actions during this period was proof that the state of affairs would not be change. Uechi Kanbun's evading of the draft was by no means a reflection of a bad attitude toward his country and it ideals.

He believed that his antiwar and pacifist beliefs would have an impact on the way people felt, and that war could be avoided if one Sought peace hard enough. This is reflected in the history books.
It is interesting to look at Kanbun's situation and see that his opinion coincides with others in that the Nisshin (Sino Japanese Alliance) Nichu (Japanese Red China Alliance) and the Taiheiyo (Pacific War) were all tied together somehow. There was much criticism from all sides, as to the way that problems on the political front were being handled and that the upper echelons were unconcerned about what the people wanted. It was what the war machine needed.
The Sino Japanese conflict led to a bigger conflict with other world powers. It appears that Japan was looking for a bigger piece of the world pie. The masses sought anonymity from this war, but the government had its way as usual.

The government was hedging that if the people really knew what was at stake they would change their, minds and give their  full support. It is said that in order for a species to achieve greatness, one only had to have a dream great enough which if conveyed to the people would sway popular opinion. This idea though never worked.

The masses were told that the collective units were the thinkers, not the individuals. But this idea turned around on the government, when the resistance was brought out. People who were against the government attempted to explain to the masses, that by following the mandates of the government was not sound in principle.
The populace believed that history proved itself. This was brought about by mans achievements in an ever changing political climate, not by government subjugation. It was said that Uechi Kanbun learned much thru the masses. Kanbun was a very unusual pet son. During the era in which he lived he developed a Superior ideological mindset. It was his belief that when his end came he would greet it as any great warrior would. By evading the war his idea for universal peace was in the making.
There was only a small group of men during this era that possessed a mind set like Uechi Kanbun's. His studies and later teachings were building blocks toward a shinning path, and later the foundation for Uechi Ryu Karate Do.
So as a result of his years of hard training both spiritually and physically, Uechi Ryu Karate Do was born on the island of Okinawa. This was the birth of an international martial art the center of all this came from the small Okinawan island chain. From there it spread its arms into the international arena thru many dedicated individuals. This style was isolated for a time but with thoughts leading toward possible extinction of a martial style it was given to a broader audience.
Uechi Ryu Karate Do was taught only to a select few during the time before WWII. After the war it was gradually taught to the general population, and then to the international arena. After this time Uechi Ryu Karate Do was thought of in the world of Budo as a formidable martial art.
After the war the spreading of this style went to the following countries: USA, England, Canada, Australia, New Zealand, France, Germany, Saudi Arabia, Bulgaria, Yugoslavia, Brazil, Argentina, and Mexico. The influence of this martial art on these thirteen countries was phenomenal. The art was taken to with open and eager minds. There will always be a need for this particular martial art.
This phenomenal art form was the prodigy of one mans quest for knowledge and one mans actions of evading the military draft. Uechi Kanbun's antiwar attitude plus his pro peace efforts were a major contributor toward the creation of this art.
This is written about in past and present literature. Karate today as was back in ancient times was and still is a very popular cultural asset. Training in a martial art, in today’s society was a dream Kanbun had for every man.

To be well versed in historical matters was of great import according to Uechi Kanbun. The founder of Uechi-Ryu Karate Do was looked up to as a leader of men in the martial way and in the idea of no idea, or the opinion of no opinion. From this ideology he evolved. He was also against war and sued for peace. The townspeople from his village knew what type of person he was and that he was destined to be a leader.

RIKYO (Leaving ones Hometown)
After the abolition of the clans the mission them was to meet with the Chinese forces, to extract information on how to set up a classless society. Upon seeing how the Chinese people lived, which was achieved when 26 Japanese dressed in Chinese clothing that lived as the Chinese had returned to the port of Naha with their report. These individuals returned from abroad after living many years in China. The Ryukyuan government backed this plan. Again this was primarily done to see what type of lifestyle they had lived in and what extent the effect of a classless society had on this group of people. After this a big shift in China & Japan came about and the people eventually lived in relative calm.

Now back to the stowaways. The idea of stowaways returning from abroad who were not prosecuted in some way was an example of historical change, which was of great import back then. Another, thought, was of Uechi Kanbuns subsequent trip to China one-year prior, which was still fresh in people’s minds. But luckily for, Uechi Kanbun public sentiment was for him rather than against him in this matter. During the Choso, Fusei and Hoten Dynasties the founder of Shoto In Ryu who also came from Bujin lineage who worked for the wardsman of Shuri village. This area was also home for Uechi Kanbun. Evidently they both evaded the draft to seek enlightenment in China. On Okinawa when the conscription decree was implemented information indicates that this decree was implemented between the 31st & 41st year of Taisho their 770 issuance’s for indictments for D/E’s.

During an 18-year period the following is a breakdown by village of the people involved in this D/E revolt. Naha 5 peoplel Shuri Ku 45 people, Tokona 178 people, Nakagami 314 people, Kunisami Na 218 people, Miyako Na 10 people, Yaeyama 4 people. Many more not listed here were also indicted. In addition from Kumigami & Motobucho muras 136 people, from Nakagami & Gushikami muras there were 67 additional people. From Chatan mura there were 56 people. 56 were from Itoman Cho, 45 from Shuri Ku, 44 from Ginowan, 41 from Nakagusuku. These additional persons were also labeled as D/E’s.
One person from each of these villages never came back: Toko Na Tomigusuku mura, Gushikawa mura, Tokashike mura, nakika mura, "Umigami mura, Ie mura, Miyako mura, Shimoji mura, Tarama mura, Yaeyama mura, Taketomi mura, and Yonagumi mura.
Ryukyu News

Taisho Era 5th year 4th mo

8th day Okinawa Kenshi Chap 19
This action of people leaving Okinawa for China was looked upon with disdain from much of the populace. This was true because most of the D/E’s were not idealists. They had no goal other than they didn’t want to fight. The people who did leave did so also because they didn’t like war.
They figured that they would stay in one piece by evading the draft. The above Ryukyan news release came from sources within the villages of Kumigami & Motobu Cho. The collection of news articles from Motobu was eventually covered up and discredited, so as to not make martyrs out of the D/E’s in history books. The news about Motobu was compiled by out, editing department from all sources on Okinawa.
After these incidents tight restrictions were put on the conscript’s. During the 43rd year of Meiji (1910) 5th Mo, 18th day the village of Motobu the Motobu elementary school was set up for examinations for future conscripts. The ones who did show up for exams all fell from horses and complaining of elbow pains. They then requested exemption from military set vice. Some even showed up claiming narcolepsy (constantly falling asleep). This they also used as a reason for claiming exemption. Additional re appointments were set up to re-test these individuals at a later date to substantiate their claims.

The doctor though despite the conscript’s pleas had them perform simple elbow stretching so they could be examined at a later date to then determine the extent if any of their injuries. He knew they were potential draft evaders. The townspeople seeing this going on were sympathetic with the D/E’s issue. They thought it cruel the way the young men were being examined. The townspeople grew more and more noisy and in the end got belligerent.

The examination doctors eventually called the police to quell the crowd.
After the police arrived, the crowd still had not dispersed until a policeman drew a sword. During this time several people were injured. A few were arrested and or fined.
During the 31st year of Meiji (1898) Okinawa began formulating a plan for a conscription decree. Ever since that times there had been rioting and dissent every year afterwards to protest the unfairness of this new law. There will always be D/E’s fleeing. The expansion of this movement was historically significant.

There were as mentioned above many individuals from Motobu Cho who evaded the draft and departed for areas in other countries and Uechi Kanbun being one who left for Mainland China for Fukien Province and eventually to the city of Fuchow. A fellow student accompanied him on this journey a one Sanda Ichiunchiyu.

Together these two descendants of Samurai stowed away on a Chinese ship bound for China. Ordinarily they would have paid for their fares but knowing that government officials were watching the ports carefully they had no choice but to stow away. Their ambition geared toward Kobushi Jutsu Shugyo was deeply embedded in their heart and soul. They totally disregarded what people thought of them. They knew what the outcome of their actions would be. Their dream was finally realized as they arrived at the port of Fukien Province heading toward the city of Fuchow. They knew they were in the famous northern area. The ship they arrived on is from the Hiki galley was which a Tang Era Chinese ship used to ferry D/E’s to China from Okinawa.
The reason for Uechi Kanbuns Journey

To China before and after
In the year 1850 when Tokugawa’s 12th General Gunkakeiji who reigned thereafter for a 100-year period which was during the time the revolution in China was taking place.
In present day China Mao Tse Tung’s ruling policy had thoroughly been implemented according to literature. Society had been liberated and civil war had ended.
During this era though, great civil strife and crisis affected China for a great many years.
This new direction that China was heading into was the accumulation of great sacrifice by the Chinese people. In any case the long road to recovery would be difficult in that the revolution brought many strict changes, which affected everyone in modern day China. The Chinese people as a whole labored hard for these new reforms.
The endured many pains and hardships after the revolution, especially the farmers, who were the mainstay of the nation. But the government supported the farmers first and foremost because of what they contributed.

Then in the adversity of the changes during this one hundred-year period, the revolution beliefs, courage and stamina where what made it all happen.

The population was all for the new radical changes that were sweeping this nation. These subsequent changes lead to Chinas great success during the revolution. The Manchu Dynasty’s collapse was in 1850 was known as they age of tranquility for Taihei Tengoku (Peaceful Kingdom & Old name for that Dynasty). Then shortly after that the insurrection and civil war brought about the emergence of Chuka Jimmin Kyowa Koku (Communist China). During almost 100 years of domestic strife there was great commotion in the state of affairs of China during this era, lead to a different form of life and government rule. The age of labor pains was almost at an end.

This then led to the following series of events, which eventually brought about reform and peace.

1. 1850   Disorder, in the Taihei Tengoku. During a fifteen-year period ending in 1864 General Gunkeikyo ruled Japan. Then with the eventual arrival Of Commodore Perry’s 3 ships which were greeted by the Japanese with trepidation by the Japanese Shogunate to discuss the Choshu Seibatsu and Kogo problem, and arrive at a solution which would be equitable to all.
2. 1894   The Nisshin Senso (Sino Jap War) was taking place during the 27th year of Meiji 8th month thru the 28th year of Meiji 4th month.
3. 1900   The Hokushin (Boxer Rebellion) that happened during the 33rd year of Meiji 6th month thru the 34th year 8th month of Meiji.
4. 1905   Sonbun revolution in Tokyo happened during the formation of the Chinese Revolution. This was during the 34th year of Meiji 8th month.
5. 1911   Formation of the Shingai Revolution during the 44th year of Meiji.
6. 1912   Downfall of the Manchu Dynasty happens (Taisho Era 1912 1925) during the first part of the beginning of 1912.
7. 1937   Nichu Senso (Red China/Japan War) 12th year of Showa.
8. 1949   Chuka Jimmin Kyowa Koku (Communist China) has been formed. 24th Year of Showa
From the Nisshin Senso, Communist Chinas 55-year reign truth and enlightenment +or the Chinese people came from this glorious revolution. During and after these changing years, people were encouraged to help one another for, the good of all. The Chinese government of then and now was managed quite thoroughly, which was a benefit for all. The idea of independence was the only ideology that was not permitted. After the downfall of the Manchu Dynasty a breath of new life was pumped in the new system.
No more suspicions or agitation was to be created which was how the Manchu's operated. This new and old governing class was urged on by two different philosophies after the revolution. Hereafter, the next 100 years would show significant changes for China. The world would vibrate with this new order. Even with all these new changes, Uechi Kanbun was unaffected by the New World order, created by the new system. His thoughts were the same as before he departed on his journey. His goals and ideas never changed with the coming tides.
Thusly the historical events following the Sino Japanese war were e.g., Hokushin Jiken, (Boxer Incident) Giwadan no Ran, (Boxer Rebellion) and the Shingai Kakumei (Shingai Riot) were significant periods in history. During these times Uechi Kanbun followed these events very closely. Let’s look at a few details at length.
  Nisshin Senso -

(Sino Jap War)

From the 26th thru the 27th yr of Meiji the people urged the government to suppress the anti foreign sentiment and religious prosecution, which was going on in Korea and China. There were protests made to the Japanese government to halt these increasing incidents. Japan sent troops to work with troops in both Korea and China to suppress the open rebellion. China was looking closely at Korea’s internal disorder. The Japanese idea was to evacuate he troops dispatched on land and sea and try to find another solution in order to restore order.

During this time a Japanese Navy Warship sunk a Chinese Warship in a minor squirmish, which killed many people. This then led to a declaration of war and Nisshin Senso was started during the 8th month 1st day of the 27th year of Meiji.

China under the Manchus during this time did not have a sophisticated Army or Navy as did Japan. The Chinese Army was weak due to the lack of natural wealth and qualified military personnel. The Chinese then after a time enacted legislation to buildup their Army and Navy to be able to detect and deter Japanese aggression. The following year China under the Manchus requested to the Japanese Prime Minister Ito Hakubun to make peace. The then Japanese foreign minister Rokuo Shuko had full authority from the Japanese government to accept a peace plan. Hostilities ended shortly after  the Chinese sued for peace.

The result of the cessation of hostilities was freedom for the Republic of Korea, and a lease for China under the Manchus. The other, changes took place on the island peninsula of Liaotung, which was given back Taiwan. The Chinese also insisted on no further­ encroachment on Chinese territories and repatriation in gold to the Chinese in the amount of Y 360,000o"DOO yen. Shortly after this Uechi Kanbun left for China.

- Hokushin Jiken  

(Boxer Incident)
The Boxer Rebellion had 3 different names given it and are as follows:

1. 
   Hokushin Jiken, 2. Giwadan no Ran, 3. Kempi no Ran. The Boxer incident occurred during the first part of the year 1900, 6th month 33rd year of Meiji.
   
2. 
   It slowed at first then picked up 2 months later and continued. Uechi Kanbun journeyed during the 3rd month 30th Year of Meiji. The country was beginning to slow down and finally pick up pace again. The rioting and rebellion that had plagued China was still fresh on the Chinese people’s minds. Their spit it seemed stronger than ever after these series of problematic incidents.
   

Uechi Kanbuns journey to China had taken him through areas where the Boxer Rebellion had occurred. It was good for Kanbun as he gained much information about public sentiment toward the Boxers and their cause. Uechi Kanbun was in the area before and after the Nisshin Senso and the Shingai Kakumei. He gained much from his travels and talking to the people of these affected areas. He also as was stated before following the Hokushin Jiken and the Giwadan no Ran. This proved to be very experience for Kanbun.

During these disturbances Uechi Kanbun saw the direct effects of what had occurred before and after the strife that hit this land. This is just a brief summary of the happenings during those troubled times. By the beginning of the 20th century a policy of Imperialism was being instituted by Europe & America.
A move toward colonialism seemed evident and from 1895 (28th year of Meiji) to 1899 (32nd year of Meiji) was a five-year period where China, Europe and America agreed on a cessation of hostilities. From this peace treaty all powers agreed to give divide or turn over certain territories/areas to the following countries:
1. England would have sailing rights to traverse the Yangtse and have a lease over two port areas: 1. Ihaiei (Jap Trans) Weihaiwei (Chinese trans) and Kuron (Jap trans) Kowloon (Chinese trans).
2. Russia would have a lease on Pt Arthur and Darien 1,000 miles north of the great wall.
3. Germany requested control over Hangchow and Tsingtao bay near Shantung Province.
4. France wanted to lease areas in three provinces: 1. Kwangtung (Chinese Trans) Kaneon (Jap Trans), 2. Kwangsi (Chinese Trans) Kanshii (Jap Trans) and 3. Kweichuo (Chinese Trans) Kishu and Koshu Bays.
5. America requested construction rights for a railroad from Kwangtunq/Kanton, Hunan/Konan thru to Changsha/Chosha.

With coming of the new order in China came also internal problems. The counties, which were under, the Manchus, were in a transition process where diplomacy, policy and power were being struggled over. The nation was seeking sovereignty. A recovery program for national independence was also being embarked upon. The Chinese had to begin to develop domestic reforms, which would be a base to establish a solid internal administration. In order for the Chinese government to restore order under the new adopted constitution it took measures to build up its stability. In order for the Chinese government to restore order thoroughly the cut rent ruler adopted a new constitution for the military. There were four systems of government being looked at which were in place and working during the 1861 Imperial Restoration period. They were the Koyui, Tanshido, Shokurinj and Ryohei Chora. These would be models from which one would be chosen to represent the new form of Chinese government.

There were those in power during these times that were known as Kenryokusha (Many power holders). A one Seitanka (1835 1908) was a man who was at the center of it all. Unfortunately this pet son was a conservative advocate toward certain factions who dealt in bigotry and anti foreignness.

During the Bojutsu Hempo problem Koyui and Kyokeicho was becoming more and more popular. This system though more for an older generation leaned more toward Tanshido. Those who approved of any of the systems were exiled.

One made the ultimate sacrifice for China by being one of the human pillars, which made a strong base for systems of the future.
Seitanka being a Manchu had a favorite concubine named Kanbotei, who fathered a child, they named Dojitei. Kanbotei was clever as well as beautiful. Her fame grew all the while being Seitanka's lover. Kanbotei also had a good ear and a keen memory. Seitanka told her all of his problems on who's who and what the cut rent state of affairs was.
Eventually, it was this concubine that wielded the power base of Seitanka. Thru her Seitanka’s anti foreign policy was strengthened. Even then when the people were out from under the Manchu rule they were surprised to see that at time they were no better off with the new system that was in place. For, example nothing rivaled the Giwadan and what they achieved. Before and after the Nisshin Senso in areas north of the Yangtse e.g., Shanqtung (C) /Santo (J), Shansi/Sansei, Honan/Kanan, Shensi/Sensei, Szechwan/Shisen, various secret societies sprung up. One for example was the Byakuren, who supported the Muikyo Daijokyo Gikon society the Taito society, Shoto society, Daichi To society, Kiso society and the Bunkyoku among others. The religious aspect of these societies was one of the factors in them staying together as long as they did during the new government upheaval. From these societies the Giwadan raised from the ashes like the phoenix after the fire.
After the Manchu Dynasty the Tokin Shiryo was an object or worship for the Chinese people. The Giwadan Kobushi, Kiwamon, and all the Giwadan ancestors were to be remembered from time immemorial.
The Shirenkyo or Southern Sungs who reigned from 1127   1279 will always have a representative in modern society for religious put poses.
From the beginning the Amida Buddha Jodo's (Pure Land Fist) beliefs that the Southern Sung's gave birth to yet another group of societies for example the Gogun, Soshu, Shaman, and the Boshigen of which was another part of the fabric that held the society together. In the body of these groups Amida Buddha was not openly accepted. There were a lot of people who did not want this type of religion. The ones who did accept it did so in secret.
At a temple in an area of China known, as Royansa is where the names of many of the secret societies originated. One in particular, a society called the Shirensha. A man named Sakeisan who lived during the Tokin era (317   420) whose influence and teachings during this period had a great influence on the societies especially in developing the ritual of oath.

There was a time during this era when certain individuals were trying to introduce Seikyo (Orthodox Greek Religion) to the masses. But as Buddhism had its grip already the masses were told that Seikyo was a religion that involved paganism. Buddhism was then a mixture of religion and magic. After this period a statesman named Shirenkyo was interested in change. Shirenkyo was noted for helping the masses cope with the poverty, which was plaguing the land. His teachings were chronicled in history. He is remembered even today +or his achievements and teachings in religion.

It is a custom to praise Shirenkyo teacher, and founder of this religion Seikyo. The founder  of Buddhism and Seikyo are praised for their  efforts in these two areas. They eventually spread all throughout China. Even far north of the Yellow River in the area of Anwhei/Anki, and in the are of Szechuwan/Shisen. The peasants of this area were the main reasons for the strength of Buddhism. Religious history it states was reborn in this region.
Also during this time China under the Manchu’s halted colonialism that threatened to spread throughout the land. Also they did not trust any foreigner, because of the anti foreign campaign that was coursing through the land during this era.

The government under the Manchu’s saved the country from the spreading of foreign influence. The expulsion of all foreign interests was under the Fuseimetsuyo, which was a section of the government bent on expelling things foreign from China. During the 32nd year of Meiji the mountain priests formed the Giwadan to help in the expulsion of the dreaded foreigner or hairy barbarians.

The Giwadan raised their angry fists in defiance against the foreigners.
The Giwadan movements designed to remove the foreign element abound in at that time. The Manchu’s gave this group of people more or less the okay to continue their fight against the barbarians. The foreigners thought the only reason they were being forced to leave was because of Christianity they were proglamating because of the so-called "Heathen Element" abound in China. They were partially right that the above was one of the thorns in the Chinese side but there was more to it.
The Giwadan was a group of elite fighting men who took some of their strategy from the big III. These brave men are considered heroes in Chinese history. These men in addition to their ritualistic type training took an oath utilizing magical incantations. During these rituals they recited a creed of the Fistway and Staff Art. The Giwadan gave birth to the Kempi no Ran and thru this they learned to be martyrs developed leadership skills, courage, and various facets of the Fistway.
The following information comes from incidents recorded about the Giwadan from many villages. Tales were told of a Taishi (Great Teacher) and a Shoshikei (New Teacher), and Ni Shiho (Two Teachers) who were involved in the Fistway. The head chief of Kobushi Justsu & Bojutsu developed certain magical prayers for individuals to use when they pray in order to give them magical powers, like that of the Gods. He proclaimed that with these prayers they were protected from pain from any source.
In the year 1899 in the area of northern China there were many crop failures and the peasants were fighting famine & drought everywhere. Then as if things were not bad enough, the German missionaries arrived on the scene.
They tried to build a railroad in that area but the Germans were met only with opposition and violence.
The Shuguto group was asked by the people to rid their, area of these foreigners. The East Mountain Giwadan also took part in these efforts to rid the area of foreigners. And again the Giwadan had the official sanction of the Chinese government to do what was needed.
All the great powers protested to the Manchu government that they should stop this violence and insurrection. If they ignored the pleas of the great powers, other measures would be taken to make the Manchu Government comply.
With the establishing of foreign intent within China the problems kept Mounting, even the Hotei and Peking problems which still had to be resolved in order for the railroad project to go through.
The general populace did not want this railroad venture to succeed at all. The Manchu Dynasty kept pushing the foreigners to the limits in the hope that they would give up and leave.
Within nothing seeming to work in the sixth month of the year 1900 the Boxers began their campaign. They came 20,000 strong. The great majority of them brandished many weapons of ancient origin. Their force also contained great many peasants from the local farming villagers. They used also their magic powers to help expel the evil barbarian. The Giwadan at this point had the city of Peking more or less surrounded.
The Giwadan problem according to some was apparently becoming a problem in that things were getting out of hand. The Chinese at this point grudgingly had to bat gin with the Giwadan in order to restore order. It was explained to the public that concessions had to be in order to get results. Most thought that a veritable can of worms was opened when the government sanctioned the actions of the Giwadan.
The Chinese government under the Manchus enlisted a man of power called Seitago, who was part of the Giwadan rebellion. Their request to this man to pass to the Giwadan was designed to encourage then towards pacification utilizing the righteous way.
The Giwadan did come to an agreement in that if all the legations were attacked and crushed this was and they reiterated the only way that the foreigners could be ousted and that was by pure force. As history shows though this is not what happened?
The consequence of what was about to happen in China was not apparent to the government.

During the year 1900 the Giwadan encircled the German legation and the Japanese legation with the Japanese secretary Enshan Yamato and bloodshed ensued. During the last ten days of the month during this siege Japan, England, America, Russia, France, Germany, Australia and Italy combined forces to form an allied attack to crush the Giwadan Rebellion and recapture the legations.

After the dispatch of troops from the allies which consisted of some 8,000 men from Japan, 2,500 from England 1,900 from America, 3,700 from Russia, SOO from France, 200 from Germany and Australia. Also this group included many political people from all nations. This problem was brought to a quick and final end. This also in turn brought about an allied organization SCAP to oversee the whole settlement process. This happened on the 14th day 7th month in the 33rd year of Meiji.

On the 14th day 8th month in the year 1900 the Peking government gave in to the Giwadan. They were brought all the way north to the Yellow River. The insurrectionist army leader Keienhin Shu wanted to destroy all the Yankees. They also wanted complete control over China. The public saw what was happening and became displeased with the political climate and where it was heading. The populace started forming resistance groups to thwart the Giwadan.

The following year 1901 8th month 15th day the Chinese government with the help of the allies put down the Giwadan resistance and formed a peace treaty for all to agree to. On the 9th month 17th day Peking had the agreement finalized and ready for signature by Japanese Minister and go between Shinchu Joyaku.
Consequently, the Chinese wanted an enormous sum for re patriation by all countries after the withdrawal of allied troops in the form of economic aid. By now the whole world knew of the Hokushin Jiken, Giwadan no Ran and the Kempi no Ran.
A stigma resulted after the defeat of the Patriotic Giwadan as to what to do with all these martial people. They were comprised of patriots, scholars and boxers. Where would they go and what would they do.
The victory by government and allied forces over the rebels was a touchy issue. This was because both sides claimed victory and neither one conceding to loss. During Uechi Kanbuns visit to China before and after this insurrection there were many indications that the Giawadan and all concerned the Yankees should be evicted. Bases and Supplies for the insurrection were many according to his chronicles. The whole of China was in political upheaval before the rebellion took place.

There were signs though of a shift in policy even though there was another rebellion taking place known as the Taido no Ran.

During prewar time China was always hostile to foreign influence from afar and were always curious about what the foreigners would do if they came en mass through the sea, mountains. Uechi Kanbun though being an outsider never had any problem with the Chinese populace in general. He saw them as aggressive toward change but nothing else. It is regrettable that that this is the destiny that war had for them. Their struggle will be long and hard.
Present day Okinawas Kenshiroku Shubukan leader Togen Yu (Shihan) and teacher of Tokyo’s Uechi-Ryu Dojo is a researcher and archives specialist on information pertaining to Uechi Kanbun and his travels in China. These findings are very interesting and have significant importance in reference to Chugoku Kobushi Ho and its roots. It also is important to note that he Follows Chu.9oku Kobushi Ho that evolved into Pangainoon, which in turn evolved into Uechi-Ryu Karate Jutsu and then into Uechi-Ryu Karate Do. There are many articles printed to substantiate the above sources. Uechi Kanbun crossing by ferry to China is one important note and another is helping a monk in distress. As it turned out this monk was from a temple in Fukien Province where Buddhism was centered.
From oral transmissions, which cannot be substantiated, it seems this is where Kanbun got his start.
The monks at the temple held meetings day and night to decide Kanbuns fate. They finally agreed after much deliberation to let Kanbun stay. Kanbun learned how to read and right Chinese very well.
He learned about proper breathing and Kiai. Kanbun practiced day and night at the main temple on the subjects he was given.
Then after what seemed an eternity Kanbun was able to emit the proper sound for Kiai and the sound he produced even took the monks by surprise.

From that point on he learned how to step and thrust. He worked long and hard on this portion, as he had to show results through determination in order, to move on. As he was learning the thrusting movements an older priest was following him and striking his shoulders, sweeping his feet and striking his abdomen. As this was happening the old priest instructed him to exhale sharply after each blow. After this he was taught the Sanchin Kata and its associated breathing techniques. Kanbun continued to work with the old priest day and night making mental notes and only asking pertinent questions.

After studying 10 years at the temple Kanbun expressed an interest to teach and after the monks deliberated on his request they agreed to let him teach in the local at ea. After Kanbuns return an account of his whereabouts on Okinawa can only be partially verified. The story has it that be enrolled in a Budo school. There he compared what he was taught to what the originator of Yokata Kyoku Kobushi Ho learned. He lived (1799 1872) Shindai era. Very little documentation of this event is available.

One day the old priest known, as Rozen was finishing up some work and was preparing himself for bed. He was putting out his closed for the day sign and approached his windowsill and from where he was standing he could see a hole in the wall in the distance. Through this hole he observed an individual from a very old family practicing Kobushi Ho.

After that day toward evening he would observe this pet son practicing in supposed private surroundings. One day Rozen approached this individual and asked if he could practice with him, to learn and compare techniques. Rozen also stated that another member of the Rozen family wanted to come along to watch the workout and talk with other individuals who practice this old and ancient art.
The individual relented only because of Rozen’s talent and extraordinary zeal. From Rozen Uechi Kanbun learned Taikyoku Kobushi.
(Excerpt was taken from the Shoden Shucho Chugoku Bujutsu Shorin Ken Daikyoha Kobushi Archives).
Now a Mr. Jogen came onto the scene shortly after this incident and approached Uechi Kanbun and explained that he knew Kanbun’s father. Mr. Jogen was one of the 3 teachers from the main temple in Fukien. This information again is based on oral traditions rather than from written record.
One must be very objective when reading and interpreting historical records. This is due to the lack of substantiating historical works. One must also make a certain amount of logical assumptions based on the facts at hand. It is unfortunate that one must gather and write about history in this manner, but this was better than nothing at all. One must be careful though not to over sensationalize the facts as they relate to history. Therefore in ancient records that chronicle Uechi Kanbun’s travels, which are sketchy at best, most rumors or theories can be substantiated if you dig deep enough.
The facts surrounding Uechi Kanbun’s journey and his subsequent coming of age is difficult but not so as to be able to put pieces together to form a rough outline as to what happened. Trying to follow the tracks of this Fist Saint is like trying to track a modern day agnostic. The riddle will always be there and history will continue and as years go by someone will come across historical records or facts that will substantiate Uechi Kanbun’s wanderings throughout Fukien Province and the city of Fuchow. Maybe then a complete history can be formulated. Be it oral or factual record. We cannot let this riddle go on for this enigmatic individual.
We must hold out for that ray of hope that will finally enable us to sort thru this hazy part of history.
As stated before Uechi Kanbuns journey remains enclosed in mystery. Therefore the author can only at time use conjecture with the scant information provided in order to provide a misty picture of the events of this arcane journey. Everything else is left to the imagination. A final word about Uechi Kanbun. Only a person of strong character and resolve would have done what he did. The things he learned are still being practiced today.

  SHINKAI KAKUMEI -

During Uechi Kanbun’s journey to China he knew first hand of the happenings surrounding the Hokushin Jiken, Giwadan, and the Kemi no Ran. He felt first hand the effects of all three incidents. Even though not directly, through indirect means he learned of the motives far all three. To be there before and after the revolutions is to see history in the making.
It also encouraged Kanbun to carry on with his goals to the best of his ability and develop the martial arts to the ultimate. During his stay in an era when all these incidents were occurring was a very useful tool. Many lessons were learned from this revolution. The Shinkai Kakumei had major affect on three people during the year’s 1866 1925. One was Kotoseisho Yamakenwho lived in the early part of this era.
From Yamaken 3 men were born. One was a brother to the other. At the age of thirteen this brother whose name was Isaku Ko went to Hawaii and then on to America. At the age of seventeen was introduced to western politics and democracy. Subsequent to his return to his native land he also became a Protestant thru baptism. He was also enrolled in a medical school while in Hawaii.
At the age of 27 Isaku Ko graduated from medical school and opened a practice while Hawaii in 1894 11th month 27th year of Meiji. Later on he had heard of the problem associated with the Manchu Dynasty and the Boxer Rebellion. He then after hearing this news joined a secret society called Kyochukai.
As the political climate unfolded his ideals changed and he wanted to become a patriot like his brother and friends.

Meanwhile, during this time in Northern China the Giwadan had just begun their campaign. Two factions of the Giwadan were gathering funds and personnel to build their revolutionary army.

In 1895 during the 8th month 28th year of Meiji in the Kankow area which was the center of the Kokokusho independence movement two central figures arose; Tosaijo and Shintoyaru who were a part of the Hoho Ha who were in seclusion much like the emperor the Hoho Ha Japan. They became critics of the government political system. They did play an important in the restoration of the new government.
Meanwhile, as far a Sobun was concerned his method was government control thru armed might, which was part of his revolutionary principles. That was one of the reasons he was exiled to Japan. There was an overseas Chinese met chant known as O'Hama, who had a back ground in dealing with the Hoko Kai. He began later on to publish articles about the Shimin Ho revolutionary group in the Chinese daily news.
He made every effort to make the groups look good for the common cause. Both parties did many unusual things to help develop their movements for a better China. But as time went on his efforts fizzled out primarily because of public sentiment.
The opportunities for change came for the Hoho Ha Hempo. Their appearance throughout history was one of outspoken opinions. This is what the Revolutionary Party needed. Therefore the Revolutionary Party in le95 during the 28th year of Meiji the Koto Jiken along with the Koho Ha headquarters openly named Kyochu E So their Hombu or HQ's. This area HQ was the center of most of the armed insurrections especially, in the areas of Koshu and Koto.
A plan was formulated in 1900 33rd year of Meiji in the area of Keishu and Shinanken to instigate an armed insurrection for a better government, but failed due to unknown reasons.
Sobun formed a Revolutionary Party in Japan during his exile from China. Sobun was a pet son that the people looked up to. He formed the Gekokai and Konan Ha Koho. One of Sobuns protegee was a young man named Chora who came from the noble Chosha family. Since the age of 10 he studied with Sobun. He also went to college in Japan, which was paid for by Sobun. In 1905 during the 38th year of Meiji Chora was exiled to back to Japan for his failed insurrection attempt in China.

He was associated with the following groups, Kekyo Kai, Kochu Kai, and the Kofuku Ha, which met regularly at a temple whose abbot who had an understanding with the Chugoku Kakumei Domei Kai. In the same year after the failed insurrection attempt by Chora the group broke up on the 8th month 20th day of that year.

The then Japanese Prime Minister gave Sobun an official title of Chairman of the O Chomei, which was entrusting him to take care of affairs of the revolutionary movement. Tokyo was the main office for Sobuns activities, but he also had offices in Shanghai, Hongkong, and Singapore, Singapore being a branch office, which published a newspaper and periodical bulletins of political events, which was ongoing and active as was the other articles published by the Hoku Ha and Henko Party.

After Sobun held a mass meeting many positive ideas and concepts came from this meeting, which helped the national cause. During a previous stay in London Sobun studied hard to develop good ideologies surrounding the concepts of Democracy. During the Chinese revolution he announced his idea involving the 3 precepts, they are as follows: 1. Nationalism, 2. Civil rights, and 3. Democracy. He called upon his supporters to back him in these areas. In 1908 during the 41st year of Meiji 11th month Koshotei died of a natural death. The next day attempts were made by the Taren government to investigate his death. They evidently did not believe it was caused by natural causes. Koshotei was a great Chinese leader.

A woman was going to take his place in office but this would violate the family code of women being appointed to positions involving government and national affairs. The child prince of Koshotei Sento Kotei was 2 years old when he assumed the place of his late father. The young prince was given full autonomous power.
During this time in Japan Sobun was showing more and more enthusiasm toward the idea of more power for the revolution. The merchants and military people were very loyal to Sobun and his cause. There was a feeling of trustworthiness from all concerned. In 1911 the Manchu Dynasty government section for public affairs was funneling money for a national railroad, which was a part of the cause Sobun was backing.
America, England, Germany and France were putting in equal halves of cash to fund this project also. Each country had its own motives for wanting this railroad. Sobun’s reason was for mobility when it came time for the revolution to take hold. This project was also mainly for the people for a more improved mass transit system. Sobun stated that mobility of the masses at that time would move ahead into a new era.
Due to Sobun’s movements in Szechuan Province the government had stepped up its fight against the resistance. Everywhere there was rioting and dissent the government forces stepped in and quelled them. The Manchus reprisals were swift and final. In 1911 during the 44th year of Meiji 10th month 10th day the government’s new army came in to ensure order was maintained. These men who were from the Rengoku ranks from the Kokoku-Jo (Northern Lake area) were all prosperous military soldiers.
These whole groups of soldiers were of such caliber that they went to great lengths to back each other during times of rest or conflict. This was even more so when they went off to meet with the Kakumei Ha who were opposing the Manchu edicts. The Kakumei Ha over a time increased its numbers drastically. They eventually spread themselves as far Nanking and eventually to Taiwan. This was a time for celebration and victory for the revolutionary forces. Their great leader Sobun had just taken office in Taiwan.
However, the Manchu Dynastys influential military party called the "Great Powers" by the Kakumei Ha had trouble with this revolutionary group. The Kakumei Ha wanted better government thru force. The Manchus party wanted control but they made a mistake of trying to apply more force.
So after the scheming of the Manchus Shinteitai led eventually to the governments abdication to the Sentotei Party during the second month 12th day of that year. After the fall of the Manchu Dynasty which supposedly had 200 years of good management and a glorifull past history (supposedly) conceded to the revolutionary group. Now the group wanted a new name that everyone could associate with. The Sentotei party was then forced to abdicate and establish a plenipotentiary republican type of government in southern China so as not to confront the new government.
By this time Sobun had accumulated many great powers along with many followers and a good money base. He was ready to wage war more war to get what he wanted. Meanwhile the Democratic State of China was building for a showdown.
In 1913 a man named Ensegai was elected to the head of the National Assembly Diet after the previous leader was violently assassinated.
It appeared that Sobun and Ensegai rose to their heights by opposing their opponents thru armed might. In Chapter II the Kakumei planned to turn Ensegai against Sobun but their attempts met with disaster. Eventually Sobun was exiled. Ensegai took over as great leader of the National Diet and set up an Autocracy. After the revolution was established the upper and lower classes of people became stratified. Ensegai and Sobun thought this was a bad idea. The Shinkai Kakumei assured all that though their cause was midway in it’s establishing that to be stagnant would be disastrous to the Cause.

That’s why they were pushing for all the new radical changes in government policy. During Uechi Kanbuns stay he had learned many things from the Kobushi Ho. These included politics and government policy. He became versed in their ways. This chapter was directed toward the ideas and goals of the Hokushin Jiken and the Shingai Kakumei, and the 2,000 some odd years that the Chuson Shintai Rocho had affected China and Japan. A new era was about to unfold.

CHUI NO BU

(NOTES SECTION)

CHUI #1
To think of Bushido in terms of life and death is to discover as in the first chapter, that when one reads the treasured book "HAGAKURE" one will see and hopefully understand the true meaning of Life & Death. An example of this work called HAGAKURE, which was originally comprised of 10 volumes. Each of these volumes had many chapters. These volumes were expanded and expounded by a Samurai named Tashiro Tsuramoto. He and another individual named Yamamoto Tsunetomo spent seven years together relating, conversing, explaining, and writing this work that eventually would become the finished version.
Yamamoto Tsunetomo served Lord Nabeshima Mitsuhine who lived until the age of 69 years. At that time Yamamoto Tsunetomo was 42 years of age. He at that time wanted to perform seppuku to follow his lord but was prohibited by a 1660 edict from the Edo Shogunate. He then requested to shave his head and become a priest. His request was approved. Yamamoto Tsunetomo moved to a remote hermitage that was called Kurotsushibaru north of Saga castle.
In 1710 Yamamoto Tsunetomo met Tashiro Tsuramoto. After many talks, Tashiro Tsuramoto started relating facts about HAGAKURE to Yamamoto Tsunetomo. This then started a 7-year friendship and writing sojourn. HAGAKURE began by summarizing the mental attitude required by a Bushi. Yamamoto Tsunetomo lived from 1659  1719 and Tashiro Tsuramoto from 1678   1748. Tashiro Tsunemoto being of a younger, generation impressed Yamamoto. Their first meeting was strange in that the title HAGAKURE puzzled Yamamoto.
But as Tashiro started relating, explaining, and teaching Yamamoto about this treasured Volumes Yamamoto finally started understanding. So by reflecting on these writings from Tashiro Yamamoto started understood about the Hidden Leaves messages.
From the outset of these writings there were many notes referencing written material comparing thoughts and ideologies of the two above-mentioned individuals. The ultimate aim was to devise a text that could be used by the Saga clan far their Bushi.