A historical Perspective During the Reign of

ZASHI BUDO NO SHIMEI            KINSON KAYU

Budo's ancient cultural assets stem from the Japanese connection to lifestyle of the past. At present there is a demand for the society of the future to carry on these ancient traditions. The cultural assets of Budo are many they include but not inclusive to "The art of War (Sengi), Bugei (The Military Martial Arts), Girei (Courtesy), Geino (Accomplishment), Kyorai (Teaching Materials), and Tai Iku (Physical Education).

The expansion of sports and the Fine Arts (Bijutsu), Literature (Bungaku), Religion (Shukyo), Education (Kyoiku), are all due to the involvement of the Japanese Government.

The one cultural asset, which still is controversial, is the gun. During ancient times when areas were being built up the gun played in important peace making role. The government then endorsed this western import. Now by comparing the Gun and the Sword the latter was considered the gentlemanly weapon.

Fighting with a sword was considered a work of art whereas the gun was just a tool. Through the sword the tenets of Confucianism/Buddhism where developed into spiritual form like the techniques of Budo and the Mind Way where the main stays of the Japanese philosophy.
According to the Nihonshiki the big area of interest in ancient times was Nihon Bungaku and.Budo. These were practiced and taught in their original form. In this era there is a need for reading material on ideas which points out the truths/falsehoods. . Long ago there were many references about Budo in literature. There are many similar magazine articles which brings to light many important facts.
There is a need for more of these types of magazine as a ready information source for the avid reader. A lot of common knowledge should be printed but in the past due to financial constraints it was not possible. The government also had a say in what could or could not be printed and disseminated. I believe that without this wealth of knowledge people become morally weak and desolate. The fate lies with the people, who are the voice.

The problem lies also in the challenge that Budo presents. The mission it was designed for is one, which is not very well understood. The teaching materials that are in the schools physical programs are also misunderstood. Myself I believe that the two have two different meanings.

Budo is for self-defense and sports are connoted to victory or defeat. The Physical Education guidelines and morals of life and law are really not interconnected. I think the Jigoro Shihan would agree.
This is an article from

the Nihon Budo Gakukai

Kaicho Tokyo Kyoiku

Daigakko Sho Yo Kyoju

Nihon Budo Kan Hakko Budo

(Sokan Go)

Yori
CHAPTER III

Kobushi-Sei Uechi Kanbun to Uechi Ka

The Fistway Saint Uechi Kanbun and the House of Uechi

Uechi Ryu Karate Do's founder Uechi Kanbun was born on the 5th month 5th day in the year 1877 to proud parents who then lived in Okinawa Ken. The village where he was born was Itomi. He was born the eldest son to the house of Uechi.

Uechi Kanbun's birthplace had certain strictness in the standards of living. This was due to abolition and rearrangement of the clans. This was before Okinawa was divided. Itomi son was the main village before the division. Uechi Kanbun's birth into the house of Uechi was the last of a line of samurai descendants. To succeed in a family clan during ancient times one had to be strong both morally and physically.

To be born in a family who were descendants of samurai and to succeed and be heir was a great privilege.

The samurai lineage of old had a certain social consciousness, which at times had the potential of developing very deep-rooted feelings. At the time of Uechi Kanbun's birth he was considered ordinary. He had a few blood disorders but nothing else serious.
Between the ages of 3 and 4 years old were peak times for him with illnesses.
The scenic area he lived in was on a hillside, which was very beautiful during the seasons. The area he lived in would have kept a hermit happy. After the war, the Japanese Self-Defense Force turned one of its nearby mountaintops he lived near into a radar site. This interrupts the beauty of Okinawan countryside.
During Uechi Kanbun's early years growing up in an era where both shizoku (descendants of samurai) and farmers lived proved to quite a stigma. Uechi Kanbun's father was a true and sincere gentleman. Uechi Kantoku was an advocate for developing a supreme spirit.
During the turbulent times Uechi Kanbun's father was physically bankrupt. A member of a samurai clan he had no capital whatsoever. This kind of stigma could lead one into a lazy and desolate way of life. Uechi Kanbuns mother during this period was a very outspoken and outstanding woman.
Man's quest for knowledge and passion of the heart has a certain dimension, which can at times be unsuitable. Uechi Kanbun was of the same heart as his father. He developed a quiet understanding. He was able to teach and cultivate this feeling from his mother. It was his opinion that man doesn't have to just a lump of inanimate earth. One who is large hearted, frank in character has traits to be a born leader. He learned from his mother to train in his early days and to polish Chugoku no Kobushi Ho’s Sanchin. He was trained to make it second nature.
Uechi Kanbuns parent’s only occupation was agriculture. Their familiarity with the land leant them a certain advantage. Their spirit was in their work.
In later years they found out many thinks while working the land. They learned about growing things.
They learned about special trees, plants, shrubs, earth and stones. This knowledge in later years led them to learn about Chinese medicine. These things then were very useful things to be knowledge in.
Uechi Kanbun's parents silently helped him with their rigorous life in the country up to his first 20 years of life. His village of Itomi near the mountain Takeshito was an inspiration for him as he grew up. The house of Uechi was again whole.


-   BOTSURAKU SHIZOKU UECHI KA    ­
The origin of the House of Uechi lies in the lineage of Saion Gakushito/Shinko Bujakei (1682 1728) ). They were then encouraged to serve their lord. If they didn't they would be cast off and would become Ronin.

The descendants of the ancient samurai were servants originally. They started out doing work during wartime or major campaigns. Their compensation was meager to say the least.

However in the 1609 the head of some of the clans during war times especially the army garrisons on the Ryukyu Islands were given gifts of supplies and grants of influence. This then in portions was given to the servants or populace for serving a particular lord. The samurai then kept all the unearned increments.
After all this work done by the samurai for a solitary fief the descendants were still not given enough to live on. Year by year there problems increased with no viable solution to solve this plight. Wartime actually ate up most of the lords’ profits so not enough was left to feed the samurai or the servants. Social and economical problems were on the rise.

    BOTSURAKU SHIZOKU UECHI KA---

(CONT)
In Naha City where the lifestyle was mediocre foodstuffs still had to be requisitioned from other areas to survive. Everything was being depleted and nothing was returned. In the locale where the samurai were living a mediocre lifestyle was coming to an end.
The phenomenon came about through the farmers. The samurai had little hold on the people as time went on and reforms took hold. In reality it was the farmers who kept things together during the turbulent times.
    SHIZOKU NO SHATSUGYO TEKI HEIMEN KA --- (The occupation of land by the descendents of the Samurai)
As poverty had stricken a majority of the samurai population a change in attitude took place amongst the commoners. During the period (1700 1751) when Shokei 0 ruled it was made permissible for samurai to hold land or farming or harvesting.
During the life of Shokei O in the year 1713, his father died when he was 14 years of age. He assumed the then vacant throne. There was some trepidation by some of the island elders. But eventually the son proved to be a wise and efficient ruler. Twelve years later the regent in charge decreed that samurai could hold land for farming purposes.
Now to retrace a bit, approximately 248 years earlier things were naturally quite different. A change then like the one happening for samurai to hold land was tantamount to changing the national climate, which was not looked upon with much enthusiasm. But in 1725 the era of independence created by Shokei O created much concern and different sects voiced their displeasure.
Now craftsmen, trades persons, and farmers were all able to hold and harvest lands and sell and in some instances run for and hold public office. This was the result of the approval of Shokei O's new reforms. This was then a big turning point for the Shizoku. This gave most an honorable way to redeem them from poverty. But there were still isolated pockets of resistance from the Ronin who thought differently about these new reforms.

Most whose past social status and strict moral upbringing and the tenets of Bushido prevented them from changing lifestyles? An era of commoners taking over was hard to adapt to. Still in some areas there were strict class divisions. This flourished even in the late Meiji era.

But gradually this ideal began to collapse. The then feudal system on Okinawa was a revolution waiting to unravel. Substantial lateral movement threatened the already hard life.
The move toward the abolishing the feudal clan system was on the move. This finally happened 2 years into the Meiji era.
This is when the government through the imperial court decreed that all Feudal Lords, Nobles, Bushi, Shizoku, famous artisan and commoners would all be of one class, which in reality made good sense. The Meiji government then after setting the policy for equal status for all was at first thought of with misgivings especially an Okinawa. The then rulers of Okinawa Shokei and Shaon eventually relented and followed suit as per the decree. This was really a boon for the commoner.

This decree took awhile for the people to accept. To have occupation forces and be free to do what they want was different. The incentive was there after a while for all commoners to shape his own destiny and blaze a trail for his descendants. After looking back 146 years and seeing what was and then now as to what is things looked measurably brighter.

As we stated before the descendants of the samurai were not well off in most areas and most still lived in poverty because they choose not take up trades or own land. A majority of the people who lived in Shuri village near Naha was forced to move elsewhere before this edict took place for commoners and the rest to be as one class. As one who was born in Shuri village to uproot and move was unthinkable. Ones root was already established. Why Move? As before to change ones residence and settle elsewhere and be forced into un-gainful labor or give all their farm produce for nothing was also unthinkable. Life before the Meiji era edict was insufferable if not intolerable.
Ones social status and religion were still much unchanged as far as the individual is concerned. Those were things, which that were left up to the individual to change or keep. During the Kozoken/Uchian Shichushu reign around 1666 Shoshitsu 0 who lived (1616 1668) was a ruler who encouraged the people to harvest the earth and bring their island out of poverty.
From this point even through only minor tribute was given from the land. But as things progressed people’s attitudes changed and things started to get better.
The Kobushi Saint Uechi Kanbun who came from shizoku lineage came to establish a great tradition and honor for the house of Uechi by going to china and doing what he did.
    SAKURA NO IZUMI TO SENNIN KEI TAKESHITO    
(The hermit kingdom's cherry blossom village

(Izumi) at the foot of Mount Takeshito)
At the foot of the Mount Takeshito in the hermit kingdom lays the village of cherry blossoms Izumi mura. In the prefecture of Okinawa the villages of Izumi & Motobucho Ji were producing a very tasty fruit called pineapple. Izumi is also famous for its beautiful cherry trees. Another interesting point about Izumi is that this peaceful little village has its own unique song or ballad. When the cherry blossoms are about to bloom they sing Sho Okuchujo Sa all over the village during festival times.
The cherry tree viewing is a popular tradition in Japan and on Okinawa. An individual named Kujobo planted the first cherry trees about 200 years ago. We will now proceed with the truth surrounding Izumi mura.
The village had its ups and downs. The village was very rich in legend and lore. One can just look up at the mountains in the north and feel and see its beauty. If one looks north one can see the village of Yae & Katsuu. At the foot a+ the mountain Yamamine were the ground is completely level both to the east and west. This landscape lends to the beauty of this flat countryside area. To the west lies the village of Yagaii, which acts as one of many natural barriers surrounding this scenic area. I

In the south if one were to look off any street you can see a majority of the mountaintops. Izumi is southwest of Mt. Yamamine on the main island. The village is surrounded on all sides by natural barriers. This area is also known for its three special flora fragrances.

The village of Yae is 453 meters above sea level, and Katsuu is about 451 meters above sea level Yae, Katsuu and Yamamine's major waterways flow almost parallel all the way to the sea.
The river Nakagawa flows right along the tributaries next to the mountains. At one point the Nakagawa River flows through the village Nakajin.
Around Izumi are also 24 smaller mountains. A popular name for these is Takeshito. The exact whereabouts of the smaller mountains are difficult to locate today. The birth of Uechi Kanbun was in the 10th year of Meiji. He lived in one of eight original houses built in the village.
Uechi Kanbun was raised near one of the Takeshito's peaks near Yae, which is situated near Yamanine, which are few degrees northeast of this beautiful vista. The block he lived on looks southwest. From Yae on the next summit if you look east you can look and admire Yagai.

In recent years from Takeshito the scenic beauty from these vistas are unparalleled anywhere on Okinawa. Years ago the residences near the Takeshito's were very expensive. This was because of the remoteness of these beautiful areas. One of the other Takeshito's is Mt. Yamatake. This one has a kind of pet name, which was given to by the residents.

Takeshito in ancient times was covered with a thick forest of beautiful shrubs, trees, and other flora and fauna but most of the area has been cleared away for commercial development.
    SAKURA NO IZUMI TO SENNIN KEI TAKESHITO    ­

(CONT)
During this era with houses sporadically built there many different animals that can be seen. The air is alive with the chirps of birds and the buzzing of multicolored insects.

When air of noise dies down one almost hear the spirits of the mountain calling. This you will hear all over the secluded hermit kingdom.

But as the fertility of the land was hard to keep ups Mother Nature would add a touch of her own magic to keep things going. Then during later years the material civilization before the war, the land was plentiful. But as we know war brings many dangerous transitions. The beauty of the land seemed to dwindle as the war progressed.
    JITSU JU NEN NO IZUMI NO JINKO    

(Ten peaceful years amongst the populace of the village of Izumi)
The population in this area where the king had almost done away with poverty the Shizoku lived in relative peace, which was a change from what had transpired 150 years earlier. This was the path to follow in coming years. As statistics have shown that during this 10-year period the prefectural office had relatively few incidents of violence.
The population vs. housing as shown from statistics back then was 11,533 people vs. 29305 dwellings. In 1970 the population was 17,153 people in Izumi quite a drop from 1950 when they had 279511 people living there. Marked/ratio comparison shows a marked decrease from 1950 to 1970. This trend seems to be continuing.
During the period of peaceful years when the abolition of the clans came about the prefectural system was well in place and unemployment then seemed to be creating a few problems but nothing significant.
Most of the Shizoku were fleeing the larger capitals and taking up farming after seeing what the Okinawan farmers could do with their land and where then the field of agriculture was heading.
The control of the capital was eventually split up and put somewhat under the control of the people. Furthermore, note #1: We must not forget that Okinawa had almost 40 years of peace. During this time the capital started rebuilding. A proclamation was made to modernize the capital city. City blocks with intersecting avenues were being built vice the single street system.

The characters were also being changed for some villages. Mura was dropped and Shi was added making it Izumi and Itomi City.

During the Meiji era in Naha City during the prewar days the population was controlled from a Headquarters in the city proper. The vital statistics for all the cities was kept at the HQ. During a 10-year period the population of Izumi increased only by 11200 people.
During the 10th year of the Taisho era (1912-(1915)1926) the population increased by about 29000 people. From the beginning of the Showa era in 1926 to 1965 the population increased by about 19815 people.
Now during that era the head of the Uechi Ryu Karate Do's village was small by standards. But he was then having his house fixed up as it was many years ago when it was first built. During this era the Uech Ryu Karate Do martial arts system recorded that each successor on the birth of the style would re do the house to resemble what it looked like in ancient times. This way each successor could trace his or her roots.
Uechi Ryu Karate Do's founder Uechi Kanbun and his grandfather would comply with these past wishes of the ancient house of Uechi. This then was a relatively new system of maintaining a household.


DAI NI SHO DOTO TAISO
(CHAPTER II THE FOUNDER AND CONTROLLER

OF THE UECHI LINEAGE AND GENEALOGY)
KEIZU

(GENEALOGY)
From antiquity comes nobility. The descendants of the samurai were the ones who normally managed this difficult system. One was Shuri O Fu Shinkuza Sashizoku. This is where lineage begins.
This genealogy table for instance the head of the family normally takes care of the recording of family information i.e., births, deaths, weddings etc. His post Js usually one of government office. The Genealogy’s founding body was Koshoken Uchi Choshu.

The then ruler or king Shojo O (1644 1709 was 25 years old when he took the throne 1689. This is when this genealogy took place.

Shojo O (King Shojo) in those days in Shuri, Naha and Kyubei villages lived like the rest of the populace. He also edited all information to be put into family trees to ensure their validity and accurateness. Genealogy was then divided up into two classes, Nobility and commoners.
As one wanted to up date their information they had to have proper documentation and or identification.
Normally the latter pertained just to commoners and their then strict laws separating people into proper classes for genealogy purposes only.
UECHI (E) KEIFU

(THE HOUSE OF UECHI GENEALOGY)
Keifu in relation to background, one must look at the individual, his or her morals, birthplace, and hereditary background to make any authentication possible. Seisho-Dai Shukefu first recorded Uechils Keifu (Genealogy) in the year 1691. Namely the then King Shojo O had finally edited and printed the work for Uechi some 12 years later.
Futen Kan Henka Kita Kokuri Shiyo Kan, which is the first generation lineage, which starts with the eldest son and is later, witnessed by the fourth son in the line.
In 1696 Futen Kan Chiku Toshi Shin Unio Kokankyo translated more of the ancient genealogy guidelines and made many notes so that this difficult process could be tracked easier.
Then in the 19th year of Showa Gekan Kanshin had a very large prefix of information, which would eventually help edit and formulate the vast amounts of information coming in from various families who wanted a genealogy, done. The means now days for processing a genealogy are the same as it was years ago.
The head of the household a one Hoku Kokurisho Kankan was born during the Ming Dynasty era. In 1574 at the age of 43 he died. He had a son named Shijokyo. Then from him he had a son named Zakimi Shonun Ue Kanken.

In 1578 at age 27 years he died. He had a son named Shokin. Uechi Kanan was then born during the Manchu Dynasty era 1661 then at age 47 he died. He had a son named Shinfuko. He claimed the lineage all the way through the Showa era.

An understanding of genealogy is the key to understanding the Uechi keito (system). Zakimi Shiun Ue Kankan was the key founder of the Uechi Lineage. As this states he was born in 1578 and died at the age of 27.
From this date forward some 396 years the lineage can be traced accurately.
Now to summarize this four hundred-year period lets look at Daikan Uechi E in the era of the then King Shogen O whose birth was considered worldly. Uechi Ryu Karate Do's founder Uechi Kanei who comes from the lineage of Zakimi Shinken, Uechi Chiku and Shinum Ue Kanga and his third son Kanan.
UECHI (E) KEIFU

(THE HOUSE OF UECHI GENEALOGY)

(CONT)
In the year of Uechi Kanan's death during the Manchu Dynasty, this was named the era of shining peace, his death lies in obscurity. He died in 1708 at the age of 47. Let’s take a look 266 years earlier.
A child held the then royal line 14 years of age. This era belonged to an ancient class of people.
Rishiki Ue whose descendants were of the ancient samurai came from Chikuta’s lineage. Then Fudaika a relative newcomer also claimed to come from the same lineage. Fudaika was descendant from the commoner class it is believed.
Let’s look at Uechi Kanka who is in the same lineage chain as Chikuto Shi Sujime. This we believe only because it is by blood marriage somewhere along the line.

Uechi Ryu Karate Do (Pangainoon's) founder Uechi Kanbun whose father was Uechi Kantoku who in turn was related to Fudaika Kanan who was born during Jikei Godai era.

It is an accomplishment for Uechi Kanbun to be the 10th generation son in the same lineage as Uechi Kannan. In this present age the leader of Uechi Ryu Karate-Do are Uechi Kanei and his son Uechi Kansei will eventually take over in his stead as head of the House of Uechi. He will then be the eleventh generation to take over and carry on the Uechi family name.
Therefore to say that Uechi Ryu Karate Do's current leader Uechi Kanei and his son Kansei who came from the same lineage as Uechi Kanan did is something very special and important to remember. These individuals are descendants of and ancient and revered clan.
UECHI KANTOKU NO KAZOKU TO SOND KYOIKU RINIEN

(THE HOUSE OF UECHI KANTOKU AND HIS IDEAS

EDUCATION)
(The house of Uechi Kantoku and his ideology on Education)
With the collapse of ancient feudalism and the coming of change for a one-class system a small majority of society was against this type of change. But the descendants of Uechi E (The House of Uechi) who were farmers and pheasants worked very hard in the agricultural field.
To the Bushi the tradecraft of farming or any other form of employment other than a samurai was unthinkable. Therefore a majority of them stuck with the practicing and studying of the martial arts like Uechi Kanbun who in the future would practice the art of Kobushi Ho (Chinese Fist Way). When Uechi Kanbun was born in the 10th year of Meiji his father was one who was in agriculture. For his father this was a steady and profitable way of life. Life then was also surrounded by various religious activities. The leader to be of Kobushi Ho Uechi Kanbun had no brothers and sisters at that time.
Agriculture will play and important role later in Kanbun's life. By then that period in time The House of Uechi had many periods of strife and suffering. During these times things were not as simple and easy, as they appeared to be. But during the Showa Era one learned to go into himself and learn to be calm and undisturbed.

This stems from the rigorous religious training and in order to be as famous one started a precedent in order to keep the purity of this particular line within the family. Descending from the shizoku to the farmer did this and Uechi Kanbun's father Kantoku who followed a path of a scholar of sorts always teaching him and always reading literature. This then was a path which a weak: person would take to build a strong mind and character.

Uechi Kantoku's idea of education was one of developing a rigorous strong spirit. Reading and writing did this. On this premise ones character would be made more perfect and learning about the arts would be easier and enlightenment a more easily attainable goal.
(The House of Uechi Kantoku and his ideology on education)

(CONT)
The house of Uechi’s fourth generation from the 3rd line son Uechi Kanan, Uechi Kantoku would pass this knowledge of proper learning to his 5th son in the Uechi line Kanbun. Then in turn he would pass his knowledge on to his son Kanei and him to his son Kansei. Even though through this ancestral lineage a small problem crept up on this family it was one of a speech impediment of Domoru (Stammering or Studdering).
But as is told the ones who were affected with this ailment were the ones who were also strong of character and very courageous. These were also individuals who practiced what they preached. This was deeply embossed in their character.
The fathers down the line taught their, sons to be proud of their abilities and skills. Kantoku taught that a strong spirit must be forged in order to survive. This advance knowledge is still preached even down at Kansei's level that is the next successor to the House of Uechi. This philosophy of a strong spirit, which in turn builds a strong character, was taught thru the Art of Uechi Ryu Karate-Do.
The burden to pass this valuable record of information on has been put on the shoulders of Uechi Kanei and his son Kansei. Their daily livelihood is a testament to what can be achieved by hard work and perseverance.

Their fair judgment and popularity have transcended them from and ordinary life to one of austere reverence. Their gentle way of life and their never-ending capacity for learning and adapting to change should be admired and emulated by all.

Their grandfather was said to have had a capability of telepathy and that’s how a majority of his wisdom was passed on. This idea of developing the mind body and spirit to a degree that you surpass all is of the tradition of the House of Uechi.

(The House of Uechi Kantoku and his ideology on Education)

(CONT)
After the downfall of the samurai class, and after both sides agreed that being Bushi and commoners are now in one class structure eventually became an easier and more profitable lifestyle. This was especially true for some who were entrepreneur.
In the beginning there was a felling of trepidation of this newfound change. But after the national policy was en acted in effect a new era was created but there were still some who were cast always i.e., the Buke of the house of Uechi who were now unaffiliated samurai or Ronin. Though this was just a small minority they finally fell into step with the rest of the population.
During these turbulent times the so-called traditionalists still appeared to hold traditional values and kept their samurai titles. But in reality they finally saw that they were one with all men. During the 3 generations of the House of Uechi, which then encompassed the actual samurai lifestyle were not in service of a lord, and were slowly transcending into becoming farmers and tradespersons. The idea of being a proud family oriented man was slowly adapted by the Shizoku. People were no longer concerned in most instances as to where people were born or where they came from. This then lent to the feeling of being equal to one and all. This was then more in the proper line of thinking be you rich or be you poor.
Some of the members of the House of Uechi took to public speaking on different topics. This was one of their weak points as they were not very talkative and parts of their lineage had individuals with what appeared to be hereditary speech defects (Domoru)(Stammering or Studdering). They did though do very well. They spoke of the Spirit of Philosophy and of History past and present.
Once they got going their manner of speech changed dramatically. After a while it was almost like they had no speech a defect at all and this was thru speaking publicly.
CHAPTER III (CONT)