A historical Perspective During the Reign of
Southern Island Preservation Society
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- Dai Ichi Sei Section I Pangainoon-Ryu Karate-Jutsu Kenkyujo The Pangainoon Style of Karate Institute
- ---Shataku Dojo Jidai no Monjin tachi to Uechi Kanbun no Nyumon--- (The Shataku era Dojo and the pupils who were waiting to enter its gates)
- ---Shataku Dojo Jidai--- (The Shataku Dojo era) The 6 th year of Showa
- ---Shuhei Dojo Jidai--- (Pangainoon-Ryu Karate Jutsu Kenkyujo Jidai) Showa era 7 th year – Showa era 9 th year
- Showa era 10 th year – Showa era 12th year
- ---Showa era 10 th year – Showa era 12 th year— (Shuhei Dojo Cont)
- --- Showa era 13 th year – Showa era 16 th year
- ---Showa’s 7 th year ni Karate toshite u moji yu ita Uechi Kanbun no Senkan
- Chui no Bu (Notes Section)
Southern Island Preservation Society. ---Seiko Sesui--- (Prosperity and Decline) By Imamura Kayu From the Ocho Dynasty and into modern day there was an opening up of ideas and culture especially for the Bushi and the merchant class. During this time there was much diffusion of ideas and thought on a variety of interests for example Shukyu or kickball, cavalry riding. Of the cavalry riding there were three important aspects, head or body placement, archery ability, and the drive for pleasure. These were the ways through which the developed their cultural assets. But in order to do this ones society must be cut off from all else and their influences in order to develop this way naturally. Back then one had to standup for what one believed and fight for that idea or ideal. During the Edo era there were many thousands of schools of thought on how man should conduct himself. Many of these were eventually destroyed and with the three basics religions Shintoism, Confucianism and Buddhism the Japanese develop their ways of thought. This then tied in with Bujutsu and eventually Kobushi-Ho formed a basis for their martial like society. Now in modern times we still see haste in wanting to make a similar society. We can a little of this still with us through the re-emergence of arts like Judo, Kendo, and Kyudo. Many thought these arts perished and would never be brought into the light more less the future. But they have survived and we see the base ideas of Budo being re-established and used not only for defense but in other applications. Some find them quite useful in modern times the basic tenets or ideas applied to other modern uses i.e., in business and government. These underlying ideas are what makes Japan tick sort to speak. But for a westerner these ideas are alien and are hard to apply unless one has grasped the basics, intermediate and advanced tenets of these ancient art forms. There is a reason why these ideas are still used; they are time proven as effective ways of governing ones life. Thought these tenets we get duty, filial piety and honor. These ways may seem strange and or complex but many see these very ideas being used and affirmed through the three religions mentioned above. These religions are practiced throughout the world today in many countries. Many of these religions and the people who follow them have had their ups and downs but have always persevered. At these religions height back in ancient times much of this was described via either a Tanka or Haiku. Many of these poems or writings have interweaved in them tales and tenets of Budo and how the world’s affairs are taken care of or ran by. One must not hurry in understanding or implementing these ideas hurriedly. But in order to understand the underlying idea of Budo one must read and not miss the point of these exercises. The reader in order to understand and apply these often-difficult ideologies must do much more study and practice. There is only one path or one way, but the vehicle they use may vary. Once found these tenets must never be abandoned. Ass of yet many people have yet to apply these tenets to everyday activities like physical exercise or other mind/body development techniques i.e., mind, body and spirit development. For some these again seem strange and ask why must I do this to develop a better self? Good question. Some westerners though want to it all explained to them in order for them to understand its principles. Some things explained this way is easy to understand and all right for some but in the martial arts sometimes its best to savor the results non-verbally. In that way the results of Budo can be more readily understood. Again it takes a special person to be able to develop this way. Everyone should be able to try or experience Budo in this fashion irregardless of race, creed, color or religion. One must experience the feel o a real sword or experience a real blow in actual practice or combat in order to understand what it is or how its tenets are applied. Congratulations Nihon Budo Gakkai Kaicho Tokyo Kyoiku Daigaku Meiyokyuji Nihon Budokan Hakko
After it was built up it was changed into and industrial complex of a sort. The area today is still clean and fresh. Shipping plied most of their trade in this newly robust and commercialized area. The Wakayama river was restricted then to only certain ships supporting the trading companies established in that area. Kanbun started long ago as a company employee and rose to the status of a salary man. In those days Okinawan people in that area formed their own loose knit association called the Okinawan Kyokai and had many members. Then as is now this area is overgrown with transportation facilities, companies and the like. From the Taisho era into the Showa era this area grew very rapidly. The Okinawans there put much hard work into keeping their jobs, their companies, and their families intact thru thick or thin. Their spirit was at a peak high and never wavered or faltered in their quests to build a better life. Currently in modern day within Wakayama city limits people live a different life style than that of long ago. Some say that this was due to am Okinawan influence. Each city’s society has it good and bad aspects. But for the most part the people are all imbued with a good spirit. Also within each society were groups or associations of young and old people who had ideas on how society and man should conduct their affairs. Some thought that all the new ideas and technologies would bring a downfall. Other wanted to keep the ancient ways of Bushido alive. Others thought that man was on the verge of decay or decline from the established norms. There were those though especially in the medical field that was happy that western science and technology came or was available to them. Within Wakayama prefecture the Okinawan Alumni took care of their own. Whenever there was a threat or challenge they met it with stern determination. Many Okinawans sought success through business ventures and most made it work. They were a hearty people who as said before faced all adversity with a strong mind, body and spirit attitude. Husband and wife grandfather and grandmother stood together to support their children, themselves and often others who were in dire straits. Many whose children grew up and moved did not deter these hearty people. They continued to live even in an empty house. The villages were always having celebratory feasts for one occasion or anther. Many of the young Okinawans who had formed loose associations or society groups did so to bring about change as a group for the good of all. Many got together sang and composed poems of martial feats under the moonlight as their ancestors did long ago. Many got together to show their dissatisfaction with tyranny or oppression of one thing or another. Some got together to band military or political changes. Others went to shrines in groups to pray for good fortune for all. Many thought that the young peoples association would bring about a change for all and many future leaders cam from these young groups. In addition, many of the young people took to western science, medicine or military affairs in order to come back and help integrate this wealth of knowledge into the Japanese/Okinawan society to make it better. In these types of associations we find Uechi Kambun and Tomoyose Ryuryu. These were the types of leaders the young people followed the modern day Bushi, who were true to their cause. They were trustworthy, forthright and had impeccable credentials. Uechi Kanbun put their loose knit headquarters for the Pangainun-Ryu together for cause he thought was right and fair. Many sought out the teachings of Uechi Kanbun through Tomoyose Ryuyu but few were chosen. A person who wanted to study this ancient art had to be of impeccable character. People like Akamine Kaei and Oymura Shin were accepted because of their flawless background and were of the right mind both spiritually and physically. Both of these men learned much from Uechi Kanbun the art of Kobushi-Ho. Both had a fervent love for justice and a youthful vigor for learning the proper way to exercise. Some problems occurred from time to time with the Wakadan or young peoples group. It took a strong leader to step in and make things right before things got out of hand and people were injured. But once they were approached and counseled they saw the error of their ways and worked things out. There was much anger in the youth of those days. It took a leader like Uechi Kanbun to come in and mediates at times to smooth things over. He knew much of the over zealousness of youth. Also Uechi Kanbun had heard much gossip on the wind during his lifetime and this kept him abreast of new and often conflicting situations. He was a model for all the young people of the time to follow, especially in the martial ways of the Bushi. Also by having a hand on the youth in the area he knew who was a worthy candidate for this martial style. Initiation into Bujustsu was not an easy task back in the old days. Most of the time when young people were around he was silent he sat, watched and listened like a cat. Also often times he never spoke. He dealt with others on a level known as “quiet understanding”. His posture was unassuming that most never gave him a second glance. He was an advocate of living a life in private. He was one who was not in the limelight very often. Tomoyose Ryuyu was always amazed at how fast Uechi Kanbun could assess a situation and have a solution at hand. This came years and years of practical experience in dealing with people and their problems. Once he was able to deal with own internal strife he found it much easier dealing with others. Many who sought his teachings were unable to endure the 10 year learning cycles. But nothing came easy he told one individual once. To want to take the time to learn one can eventually become as the teacher. To become an experienced Bugeisha one had to endure the pain in doing so both physically and mentally. It was human nature to want but when came to learning many could not follow this path. Discipline and perseverance was they key that most lacked. Without these key essentials their road would be twice or thrice as long. It was very hard for Tomoyose-San and Nakamura-San to convince Uechi Kanbun to teach them. But with perseverance and a disciplined mind they finally convinced him over a time to teach them. That’s when their long road to wisdom had begun. The techniques of Chugoku Kobushi-Ho are considered valuable cultural assets just like the Waka-Dan (Young Peoples Group), Kankoku-jin (Korean People), and the Yakuza. This land was built on some of these people’s hard work and dedication. In those days in Wakayama within the city limits there were of disturbances of some sort and were reacted to and quelled by one source or another. Many of the people who were on guard to quell these disturbances were trained in one more aspects of Kobushi-Ho techniques. During the time that Uechi Kanbun opened his Dojo located behind the place that he worked hence the name Shataku Dojo. This place was only talked about in silence and in only in circles where people knew and trusted each other. Many hailed it as a place of mystery. This was exactly what Uechi Kanbun wanted almost total anonymity. This new style was the birth later of Uechi-Ryu Karate-Do. Also during those days Funakoshi Giichin was getting ready to disseminate his style of Karate. In the center Funakoshi’s style was Uechi Kanbun. Back then they were both scheduled to meet and talk about Karate and its diffusion or expansion. On the Japanese mainland during the old days the existence and or information about Karate and its Dojo’s were limited to the teachers and their select few students involved. Information on Chugoku Kobushi-Ho was even rarer. Back then Karate’s involvement was centered on the island of Okinawa. Then during the 7th year of Showa many Dojo’s especially the Chugoku Kobushi-Ho Dojo’s were linking up to forma loose knit organization or association. These were located mostly in the farming neighborhoods. ---Shataku Dojo Jidai no Monjin tachi to Uechi Kanbun no Nyumon--- (The Shataku era Dojo and the pupils who were waiting to enter its gates) At the gate or the entrance of the Dojo there was a sign that said “Wabo Shataku Dojo”. This were one begins their initiation into this hall of learning. Also, in katakana which read “To mu shi nu ka mi ichi” a reference to Tomoyose Ryuyu. He was one of the first pupils. A Chinese pupil at one time actually wanted to gain admittance in hopes of meeting Uechi Kanbun through Tomoyose Ryuyu. Tomoyose’s dream was to become a qualified teacher one day. He was though Uechi Kanbun’s #1 student. He was considered a Buke in all aspects of the martial arts. It was said that when Tomoyose Ryuyu demonstrated anything for his teacher it was done with so much heart and soul that he was aglow. Another person to be known is Tomoyose Ryuyu’s son Tomoyose Ryuko another accomplished Bushi. Uechi Kanbun and his select students all had bright futures both in public and private life. All the students were well motivated and all had gained a wealth of knowledge of Pangainoon-Ryu and Uechi-Ryu Karate-Do. Another powerful student who eventually went on to teach in Brazil was Ueri Genmei. Ueri-san was also one of Kunbun’s best students as was Uegen Sanro (Okinawa Kensho Roku Shubukan Kaicho, Uegin Bushin Shichidan Tokyo Goko Shubukan, Uegenju Godan, Yamashiro-San and Yukichi Gichu. At the writing of this book the Uechi-Ryu Karate-Do Soka nidai and successor was Uechi Kanei. Most of Uechi Kanei’s older students have passed away.
Uechi Kanei had many motives for entering into training under his father. Among others one was physical development. In order to achieve any degree of excellence in this style one had to have good physical and mental development. Two other key areas were perseverance and patience. Upon developing these important areas Uechi Kanei entered in to training under his father. All Kanei concentrated on were the basics. These had to be developed as a foundation for the rest of this training much like building a house. One has to have a good foundation and pillars to support the roof, which houses the individual. The pursuit of this knowledge was with him day and night. He also worked on developing the states conscious and unconscious mind. With that Uechi Kanei started also working on Budo no Kaigen (The path to spiritual awakening). This was must to learn in order for his training to make sense. Each day more and more was piled on him to learn and maintain. His training was relentless. After many years one day upon entering the Dojo he had such clarity of mind that he knew what the three pillars were and what the meant the Mind, Body and spirit. From then on he excelled and an accelerated rate. He learned much from the teachings of Tomoyose Ryuyu, Ueri Genmei, Uegen Sanro, Yamashiro-San and Yukichi Gitoku. These five were his seniors. During the 15th year of Taisho and into the first years of the Showa era, 7th year 3rd month many things that legends were made of it was said were taught at the Shataku Dojo to its senior most students. Many Okinawans’ from the underground network who knew of this Dojo sent messages to Kanbun to teach them. Many only a few were chosen to learn the secrets of Chugoku Kobushi-Ho and fewer yet to the learn the more secret aspects such as Chinese medicine and pressure point applications used to save lives or cure people. These were known as Shosu Seiei Shugi. Even when a pupil was selected he was restricted in the beginning in what he learned, where he went and whom he could talk to and about what. A pupil had to have a backer to introduce him and vouch for his behavior and deportment during his study period so both parties contractually were on the hook to ensure that only the best were selected. Upon approval to enter this Dojo they were introduced to the basics and history. Then many situations were posed and questions asked to determine the pupil’s state of mind and what he could or could endure. Many were interviewed and again many were turned away for one reason or anther. Back then whatever they were taught was never to be demonstrated or talked about in public ever. When on rare occasions when they had visitors they would be half naked wearing usually a fundoshi or short pants for ease of movement. Many though would dress immediately upon a visitor entering so as not to make the guest feel uncomfortable. To date many remarkable advances have been made in the martial arts. There have been some hindrances but nothing that could not be overcome. The secrets of Chugoku Kobushi-Ho should be shown to the public so they can take advantage of the benefits of this fine art form. All the best students of Kanbun are shining examples of what one can do with patience and perseverance. During the 39th year of Meiji (1906) when the Nansei Dojo opened in Fukien province up until the 6th year of Showa this 26-year period, Kanbun was dedicated to building and developing himself and his students at his Bujutsukan. After a while a transformation took place at the Dojo like a snake shedding unwanted skin so did the Dojo develop into something that all could be proud of. Kanbun planted the roots early on so that his students would reap the harvest and eventually spread the word to others of a like mind. That then laid the roots for the future of Uechi-Ryu Karate-Do. This art owes its domestic and international prosperity to Uechi Kanbun and his students. Pangainoon-Ryu Karate Jutsu’s sign when first placed out for all to see accounted for its popularity. It was though of a size so as not to distract from the actual company nearby where Kanbun worked but close enough for all to see that this is where one could possibly get initiated into the art of Bujutsu. In the beginning both Akamine Kaei and Tamarmura Shijin were like Kanbun very private and quiet unassuming persons. As students were selected they came to the Dojo to forge a new mind, body and spirit attitude in order to become a Bushi. These were the future men of great talent and exceptional abilities. They stood shoulder to shoulder amidst uncertain odds and adversity. Many of these men hailing form Iko Mura or Iko village on Okinawa. Many of them had an advantage as their descendents were of Samurai stock. Many of the current legends then were based on these pioneers. ---Shataku Dojo Jidai--- (The Shataku Dojo era) The 6th year of Showa The following are a few names of the students who attended the Shataku Dojo:
---Shuhei Dojo Jidai--- (Pangainoon-Ryu Karate Jutsu Kenkyujo Jidai) Showa era 7th year – Showa era 9th year
Showa era 10th year – Showa era 12th year
. ---Showa era 10th year – Showa era 12th year— (Shuhei Dojo Cont)
--- Showa era 13th year – Showa era 16th year---
Uechi Kanbun at this point had 2 or 300 hundred good students he favored. Of these there were 44 who really excelled i.e., Tomoyose Ryuyu, Ueri Genmei, Uebaru Sanro, Yamashiro Kata, Yuko Gichu, Uechi Kanei, Sakahama Shuei, Tamamura Bunko, Oshiro Yaso, Giho Buyu, Kishimoto Wadan, Shinjo Seizen, Akamine Kaei, Tamashiro Shin, Daikan To, Hyosan Eishu, Tomoyose Ryuko, Totei Geko, Takamine Kotoku, Toyama, Seiko, Shinjo Seiyu etc etc. These were the most talented students among 20 some odd others. Historically speaking these were the foundation of modern day Uechi-Ryu Karate-Do. Everything we have to today are because of the fine Bujin. ---Showa’s 7th year ni Karate toshite u moji yu ita Uechi Kanbun no Senkan--- Karate today in so many words owes a lot to Uechi-Ryu. This style had set the standard of Okinawan Karate. Its pure form and proper standards set the pace. It all came from Uechi Kanbun’s Shataku Dojo the Pangainoon-Ryu Karate Jutsu Kenkyujo. This then led Uechi Kanbun to start selecting his best students to begin it all. During the Showa era 11th year, 10th month 29th day an outstanding Kobushi-Sei stood up and opened his Dojo. This was printed then in the local Okinawan newspaper the Ryuku Shimpo titled as Shashu-Sei no Bujutsu Dai-Zadankai no sekyo de, Shosen, Toti, Tote, Karate. This article was read aloud in all villages that the old name Tote was re-written to read Karate or open hand. This was then ratified by all styles. Kanbun then changed his sign to read Karate Jutsu Kenkyujo no Karate. This was the way of writing and expressing the new meaning of Karate. Karate was snow the famous name of an ancient martial art. This historical change was also done to gain more interest domestically and abroad. Okinawa no Karate was now the talk of social circles, which was accompanied by much theoretical talk on its backgrounds and origins. It was gaged as a thorough way to exercise the body. It was time for the arts diffusion and expansion into modern day as an excepted art form for physical fitness for the body and the mind. Uechi Kanbun at this point had 2 or 300 hundred good students he favored. Of these there were 44 who really excelled i.e., Tomoyose Ryuyu, Ueri Genmei, Uebaru Sanro, Yamashiro Kata, Yuko Gichu, Uechi Kanei, Sakahama Shuei, Tamamura Bunko, Oshiro Yaso, Giho Buyu, Kishimoto Wadan, Shinjo Seizen, Akamine Kaei, Tamashiro Shin, Daikan To, Hyosan Eishu, Tomoyose Ryuko, Totei Geko, Takamine Kotoku, Toyama, Seiko, Shinjo Seiyu etc etc. These were the most talented students among 20 some odd others. Historically speaking these were the foundation of modern day Uechi-Ryu Karate-Do. Everything we have to today are because of the fine Bujin. The character long a go for the hand was “Te” which, used as term for unarmed grappling with the hands. Then there was “Totei“ or Tang Hand, which comes from the Tang Dynasty. Then came the term Karate and broken down as written in Katakana; ka, ra, and te. Long ago “Te” was the used mostly among most martial experts. The term Karate also meant to calm ones mind. In present day the term Karate is used all over the world. Karate for the longest time was written phonetically using Katakana. Then there were two kanji characters assigned Kara, which means open, and Te meaning hand. Tote or Tang hand was a very famous term used up until the early 20th century. To see how the three were written it is suggested that you should obtain a Japanese character dictionary and look up these characters to see the difference.
This articles author whose father was a man named Takakushiro Jishi who was from an era long ago and was from one of the northern Okinawan villages. He would meet and perform this dance routine twice a week it was almost termed as the Karate Hand Dance. This man also entertained at festivals on occasion. He hand and foot movements almost resembled a Kata in action. Hence the name Buho. It became very popular with the village youth as a form of physical exercise. Another man whose name phoeneticised in katakana was Chinami Iisho who taught a version of this dance called the Buho Sho. This was a new version of the old dance routine mentioned afore. It was a more refined version with exacting movement akin to the Kata of Karate. One must witness this dance first hand in order to appreciate the finesse and exactness of hand and foot placement, breath control and oneness of the mind with the dance. Another version was Buho Giwa or dance movements using hand techniques of peace. How closely it resembles the arts of Bujutsu. Who’s to say this was the roots of Okinawan Karate or vice versa. This dance is just as pure an art form as any Karate style. This art then could be akin to the analogy of the sword. The sword has two sides or edges; one side that can take life and one side that can give a life. What’s important here is the use of the hands as an instrument of peace or war? There is much written about this subject in the Okinawan history records. The Shorin-Ryu style founder Nagamine Shoshin Sensei also made the news in 1966 12th month 19th day with his style of Karate called Shorin-Ryu and its change from its previous written name Shuri-Te to the current one in use today. About 270 years ago there was much written on early Karate and Kata by several people i.e., Shotei O, Sakufushi, and Chuji (Wanshiyu). This information is available in historical records to read to trace the roots of the unarmed arts from past to present. Of course Shuri-Te or Shuri-Ryu and its Kata are also very interesting and merits more reading in order to appreciate this fine art. There is a direct link to the origins of Karate which goes all the way back to China. This also must be researched, as there is much information on this in the historical records. One only has to dig it out and translate it. There is another man who has a direct link to modern Shorin-Ryu. I believe his name was Kosokun. He lived in and around the year 1761. Then 1663 there is another man Kubemura who was born a holy man whose name was Nago Chobun Oho who is said to have created a defensive art using the hands or “Te”. It was called Te Boku Shio renten Chi no za Shorenten or Chinese victory hand way. This art was used to develop courage and strength in its warriors. It to was developed around a dance of sort’s two hands working to culminate in one effective technique. When interpreted these movements when demonstrated shows many things like devotion or filial piety to thee Bunbu or a literary martial person. When sung in song form it makes mention on numerous occasions of Bujutsu and its true meanings. This then was refined and eventually developed into Tang Te or Tode. Tode then was used more commonly. Nagamine Sensei did a written piece on “Tang-Te, Tode and Te” their meanings and there relation to Karate Jutsu. In the old texts on Bujutsu the term “Te” is used frequently in martial songs written by “Meiho Chubun” (1663-1738) and Yakahi Choki no Jubanzei. There are many references to the martial way to include the use of the hand and foot as a weapon. Nagamine Sensei also writes these about extensively. Another man who was a Neo-Confucianist Teijunsoku also wrote poetry and prose laced heavily with martial references on the use of the hand and foot in battle.
This art was kept alive by small groups of dedicated martial artists. They also were during the old days practicing Gi-Jutsu or the techniques of their particular art form. In present day they say that Karate probably has been around since time immemorial. There is reference in the older historical records of the term ”Kimi Aijutsu” which was another name for the word Karate. But the term “Te” was the socially excepted name of long ago. In some reference on Bujutsu the term Te and the conditioning it took to develop the proper hand was a long and difficult process. Even today it takes many training years to develop the techniques of Karate thru the use of the hands and the feet. In the year 1756 Shomu O and Sakufushi developed a series of martial or military exercises named Kosokunrai-Ryu. This supposedly was developed around the Kumi (au)-Jutsu or grappling with the hand techniques. Shomu O (1752-1794) took the crown when he was 14 years old. In 1756 Sakufushi received an honorary award from the king on his achievements with the art of “Te” and was elevated to the rank of senior envoy along with vice envoy Shuko. In 1756 these two went to Okinawa to stay for eight months learning their martial arts. While they were there they had an opportunity to meet a Manchu naval officer who was trained in Chugoku Kobushhi-Ho. This now gave them a wide base to work from on developing their martial skills. They then went back to Tosa province on Shikoko. There they worked on developing Koku Ryoen no Te. This is documented in the Oshima Hiko or big island record. Also according to the Oshima Hiko in 1762 in Shuri village on Okinawa a group of 52 villagers along with the head chiefs were getting ready to set sail to greet and pay tribute to the Satsuma clan. There travels went wrong when they encountered a storm. They were adrift for about 1 month before landing near Tosa province on Shikoku. They stayed their in that area for about 1 month for a cultural exchange of ideas both martial and military. There they met with the Manchu naval officer Koshokun and had asked him about Chugoku Kobushi-Ho. The one-month turned into one year. They talked of Kumi (au) Jutsu, the Kobushi-Ho way, Tang-Te or Tode. Koshokun lectured on the ten principles of justice. He took on some pupils from this group during that time and tutored them in basics and techniques using the left and right hands in different combinations. He taught them how to divide and separate hand attacks, looping or circular hand attacks and defense, and also the use of foot placement as it related to their art and his. He taught them use of power of the mind in terms of Kobushi-Ho and what one could accomplish with extensive training. These observations were all documented and catalogued for future use. Shomu O and Sakufushi also went to Tosa to gain more training in Kobushi-Ho. In the Oshima Hiko it is said that Kumi (au) Jutsu was recognized as a valid martial art of self defense. This then led to the combining of Jujutsu and some f the techniques from Chugoku Kobushi-Ho. This led to the divisoning of these arts into combat arts. This also led to more refined developments of each art and skill levels required to gain proficiency in any one section of an art. Although this cultural exchange was done, the documentation of this event raises many questions such as whom, what and why. In Shuri prefecture a high-ranking official was asked at the time about this Tosa trip and its outcome. Mostly talked about was the difference in cultures between Okinawa, Japan and China. The rest of the time they talked of the martial arts. Th4e Okinawan martial art talked about at the time aside from Tode or Te was Kumi (au) Jutsu. The Japanese mainland at that time also used this term. They had many discussions of Te and Kumi (au) Jutsu. The Chinese naval officer at great length talked about Tang Te. The Okinawans described the 1,000 years of history surrounding the term Te. Te and Kumi (au) Jutsu was used exclusively form 1733-1815. Tote was a more formal term than Te. During the Meiji era’s 34th year a man named Sakugawa had termed his style Tode or Tang hand and introduced a form of this style into the local school systems physical education program on Okinawa. This went on for a five-year period. On the Japanese mainland the Butokukan or Society of martial Arts was just newly established. Many martial arts were included from Okinawna. Korea, Japan and China. This was done to protect and encourage its expansion or diffusion. It became available for all countries to partake in. Headquartered in Kyoto at the Heian Jingu with several branch offices within Kyoto. The prefectural governor also had a branch office. On Okinawa during the 6th year of Showa a branch office was opened on Okinawa Naha Shi located on the police campus in that city. This is where all martial arts were registered and where all the local records were kept on each art and who was its current Sensei. It was called the All Nihon Butokukai the then still organizations that still recognized the term Te, Tote or Tode as the art original name like Miyashiro Chojun who used Tote. Even at this time Karate was will spelled using Katakana characters for ka, ra, and te. Now let’s look at the term Karate and its two Kanji characters for Kara and Te. Why were the two Kanji characters for Tote used to referring the Tang era and te for hand. It literally meant old China Hand way. The Chinese and other returning Okinawan immigrants who lived abroad brought over the term to Okinawa. The term Okinawa Te just stuck in everyone’s mind as did Tote or China Hand. Both then were used for decades after. After which came Chugoku Kobushi-Ho or Kenpo with its two distinctive kanji characters Ken meaning fist and Po or Ho meaning law this then literally created The Chinese Fist Way or Law. Also we have Toshu, which also has two different kanji characters, as was the same for Kuken both terms means open hand way of combat. These were also used in China. Now finally we end up with Kara meaning open and Te or Hand giving us the current term Karate. By this time on Okinawa it had already initiated the transformation of Tote to Karate and is used the world over. This was all done between the Taisho and Meiji eras with all parties being concerned of the change. This term was official on 11th Year of Showa. Another note others of long ago had associated Kumi (au) Jutsu hand grappling with Te and Tote or Tode with Karate-Jutsu. Next a little more history on Tang Te Long ago on Okinawan there was a historical record titled Kyujo, which was written, by Shokei O or King Shokei who hailed from Kume Mura (1713-1751). This was written on or about 1745, which recorded the historical documentation surrounding Tode or Tang Te. This work was a continuation of a previous king’s work Shoshin O (1477-1527). They talk of a jeweled sword named Jigingan, which was supposedly made by a person skilled in Tang Te. This sword it was said was not a normal sword. It was suppose to be special in nature imbued with spiritual powers. When it was crafted it was done so in secrecy by the decree of the then king. This sword s sheath was encrusted with jewels and the blade polished to a high sheen almost mirror like in nature. This sword it was said was made from the original plans of another similar sword made in China around the years (182-152) by a famous martial arts master. They say he put his spirit into this sword. Shoshin’s queen had known of this sword and wanted to make a replica. So she had contracted for a craftsman to make and exact duplicate of this fine sword. The Queen had wanted a copy of the sacred sword for her King to take with him on important occasions or during battle. The craftsman who made this duplicate sword had also imbued with his spirit. After the king came back to his home country he met a man named Nakayam Bogai who was familiar with the art of Tote. In the meantime someone had fled the country with the king’s sword in hand. The king then had sent one of his warriors to return the sword. It will take a man of great stature, agility, and moral courage to return this sacred object. At the same time a capitol murder case had been uncovered and the king was at a loss as to what to do with the perpetrator. It involved a child and two men and some stolen tea. It ended up with one of the men killing the other with a piercing blow only known to a person adept in Tote. The dead child involved had both of his legs ripped apart by the assailant who was trying to run to the castle gates but never made it as it happened this man Bogai was implicated in the case and was subsequently stoned to death. His body was buried in an unmarked grave Kyujo yori From the Kyujo historical Records from a series of Quotes from a poem
During those years all three terms Te, Kumi (au) Jutsu, and Tote were in common use. Chui no Bu (Notes Section) Since the use of the term the new two kanji characters for Kara and Te, Karate has become more unified in that it is recognized by one universal name. During the Taisho era 11th year an interesting publication was printed titled Ryukyu Kobushi-Ho Tote and Tote Karate the Differences and the Character Meanings by Funakoshi Giichin. Why is there a difference in the writing of Tote and Karate? It is not a good idea to have to writings or two separate meanings for the same martial art. On Okinawa from time immemorial the world has grown at a phenomenal rate both politically and culturally for example Jujutsu and Kobushi-Ho. These of course are two different arts and have their own kanji characters to represent them. The body with one art uses the other through re-direction of force. The other art has uses the hands and the feet utilizing pre-determined offensive/defensive technique sets. This art on Okinawa was called Tote before it became known as Karate. Up until the 11th year of the Taisho era both terms were used until they were united. There was even a college called Kyo O Daigaku ni {Tote Kenkyukai} by Funakoshi Giichin and some senior students of his. One of his students had another institute called the Dai Nihon Kobushi-Ho Karate-Do Kenkyusha Honbu. At that time on Okinawa the name change was under discussion. Funakoshi Giichin also had two other publications titled Karate-Do Iichiro and Karate-Do Kyohan, which talks of the art being re-named form Tote to Karate and the reasons why. Today there are many people who want to study the art of Karate. Many try but only a few have the dedication to stay at it. It’s really not a hobby so much as it is a way of life. During the Showa era the Kyu O Daigaku had gathered many students since its inception. For these people it was a life of a Bushi. They were trained in the ancient ways and imbibed within them was the spirit of old Japan “Yamamto Damashii”. Once again one should look at the old ways of writing Karate i.e., Tote, Tode, Tang, Te, Toshu and Kuken. They all symbolize the spirit of Bushido, which is a way a person conducts him or herself in daily life. It can only be done through intense study of a martial art. One has to dedicate oneself to a path. This takes much study not only on the physical side of the art but on the inner or spiritual side also. Another factor in learning true Karate is learning where your true center lies. Once you find that center, then it is emptied, in order to be filled up again with the true spirit of Karate. But his emptiness must came from the outside in. In Buddhism there are two interesting axioms “Shikisokuseki” which means vanity of all things is in vanity, and “Kusokuzeshiki” which means when seeking justice one must be empty and have a calm spirit. In order to understand these two axioms one must have clear understanding of the kanji for Karate in that there is clarity of space or openness. These aspects must be understood in order to grasp the spiritual side of Karate. In Bujutsu we have many arts i.e., the sword, spear, bow, staff, etc. All these arts require a certain spiritual finesse in order to make them come alive. It’s the spiritual side that gives them their real meaning. These arts should act on their own. The spirit guides the body. The principle is in the “One” or being the “One”. This takes many years of dedicated practice. Karate’s true aim or intention is understanding of the term “Kara” or “Ku” which means openness. Yüklə 4,92 Mb. Dostları ilə paylaş:
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