A historical Perspective During the Reign of

---Bujutsu Denju Kyohi no Gutaiteiki na Riyu---

(Initiation or Denial into the arts of Bujtsu and the concrete reasons)
---Deshi no Okashite Satsujin Jiken ni Taisuru Shi Toshite no Zange---

(The student who committed murderous act must face his teacher and seek repentance)
After returning home to Okinawa Uechi Kanbun felt some relief but still carried a heavy burden for his student’s action. He went into isolation and remained silent for a long period of time.

According to Chinese tradition whatever the student did the teacher was also at fault. So in affect both Uechi Kanbun and his student were held liable for this murderous incident. The student had confronted his teacher and explained what had happened as part of his atonement. The student was reaching out for someone at the time in order to repent. In this revised version the student who committed this sin was posed with a problem and was drawn into this out of control situation and acted accordingly. So it was decided then that he and his teacher were negligent and this became a topic of much discussion by the authorities. It is told from a Bujin’s point of view i.e., Uechi Kanbun. The then Okinawa Karate association heard of this incident straight away. They also saw that Uechi Kanbun was in denial over the incident thinking things like this do not happen to good people. This was then picked up by the locals and they in turn were asking, how could this happen?

Mankind’s laws and the laws of the land are sometimes in opposition to each other for whatever reason. Mankind’s idea of justice especially from a Bujin’s point of view will always be diametrically opposed. Although there are those who seek ill will toward someone this will always be the case. In-justice and violence often go hand in hand. There will always be a victim and it may be the perpetrator. This can be done either through egotism or by a fluke of nature where one is thrown into a circumstance out of ones own control. I believe man will be judged by his spirit or intent of his spirit in most cases. One may have a legitimate self-defense but it’s when blood is shed that this all changes and often times for the bad. It can be the most righteous act but was it the best one could do without causing death or destruction? What’s often righteous in one mans eyes may be criminal in another. Violence as a path is best left alone. There are some who think that most people will avoid these situations and only resort to these acts under the most justifiable means available. Back in ancient times a Samurai could cut down a commoner just for an ill look or just tripping over oneself. Is this justified as the best action to take? Most thought so but there were other Samurai who were more benevolent. This then goes back to what’ justified and what is not. Some thought that letting even the smallest of grievances go unpunished all would take advantage of this and create a rift between classes.

Maybe Kanbun’s student thought this was the best course to act upon as it may have threatened his existence. Once again one has question the term righteousness and what it constitutes. What are the knowns and unknowns? Beliefs non-beliefs. What is speculation or intent and what is truth before a good judgment can be made. This then was left up to only the qualified either a veteran Bujin or a judgment of his peers.
These situations repeat themselves over time all throughout history. This self imposed silence Uechi Kanbun put himself through was a self imposed Zen riddle that through this way only he would know the what and the why and come to a conclusion. Mankind and the path or way of Karate was a never-ending process or development of the mind body and spirit. This art of Kobushi-Ho was passed onto man for a reason. That reason was to develop a way of perfect harmony.
This path is not an easy path but fraught with peril more so then and even now. People will always make mistakes. Without these mistakes we would be imperfect. This path is the only way one can learn. Mankind will eventually develop this art and use it as was intended. There will always be Kanzen and Fu-Kanzen perfect ness and imperfectness. Crimes will be always be committed, mistakes will be made. Both Kanzen and Fu-Kanzen are connected as a path toward a proper existence. Uechi Kanbun was a man of extreme patience, quick to learn and ever sensitive to nature and its laws. His period of silence was a test of his mettle to not give up but push on even under the most extreme of conditions. Mismanagement of a student can only happen if there is no life guiding spirit in order to check and balance a natural system I this was not the case with Uechi Kanbun.
For Kanbun to teach Kobushi-Ho so soon after this incident was not right in his mind. He had lived with a student who on the surface seemed okay. But to Kanbun it was living and teaching a knocked arrow. Never knowing, when the arrow would be released, or what direction or at whom. If there had been more spiritual guidance this might not have happened some think. All we can do now is learn and offer prayers to the next one in line. Kobushi-Ho in the wrong hands can be a deadly weapon.

This is why students must be screened or tested more to get an idea of their mettle. If something malignant is found out about ahead of time then you have saved time and agony later on.

Even this incident one only one isolated case one root left unattended would germinate more later on. There are many teachers in this world who take Bujutsu or any other martial art seriously. It is trying to pass this sincerity or spiritual awareness onto others. By developing a person spiritually, physically and mentally we are lining the road to the future with people of impeccable character. When assessing a student always look for chinks in the mental, physical and spiritual areas. Constantly test them to their limits. Always point the student in the right direction, but let him find the path. The path of mankind should be one of peace and harmony.

Kanbun was deeply impressed with his teacher’s lessons of which he tried to pass on o to others. To Kanbun the reticent silence was a penance he had to pay for his atonement for failure.

Maybe he regretted not stressing more on the spiritual side of house. This is important in many ways, which is still unknown to most new or old students. This life we embark on in the martial arena is one of hardship and pain. It is not something one can jump into on a lark. Very few stay or go the rigorous course and the ones that do find unexpected rewards. One of the most important lessons a student should learn from the outset is restraint. Students pass thru different phases when in the learning process this was the same for a Bujin. It is a path of pain and learning both physical and mental pain. Also other pitfalls are idleness, grief and bitterness. These should be asked about understood and exorcised if possible. Otherwise the student will not develop well. It could be that he will turn out maligned in some way.
A student who learns with a clear cool introspection and is critical at times of his progress is a good sign. These need to be nurtured and perfected. This path requires at times a strict regime. This is true enough as Uechi Kanbun had already ran the gauntlet. He applied when teaching direct and indirect guidance.

It lent though to more indirect guidance of do as I do. This type of guidance is the main starting point especially with basics, which are paramount for Kanbun’s style. He wanted to pass something down for all mankind to think about and use wisely.

---Uechi Kanbun no kekkon to Uechi Kanei no Seitan---

(The Marriage of Uechi Kanbun and the birth of his son Kanei)
People worried about what kind of man was Uechi Kanbun upon his return from China. He had arrived in what appeared to be an emaciated state but he had different deepness in his eyes and some spiritual about him seemed to shine. But inside he was dealt a blow from his students action could be erased. This return though was a sort of good thing for him a change of pace as it were. Normally opposed to the opposite sex he found love in woman he met upon his return, which developed into a wonderful relationship. He was charmed by her skill and manners and she new little of his study in the martial arts. He had though secretly longed for marriage and until now it seemed impossible. He still at this time was disappointed with himself as a Bujin because of the incident.
I think his women slowly changed this attitude. He fell deeply in love with her as the spring had passed and for the first time in his life started feeling good about himself. After his return home both his parents knew why he returned. His wife to be was the 4^th daughter of Toyama Seiki Gozei. The young man Kanbun after his return his family started early on a match for him. She was 19 years old and he was 33 years old. His charm had won here over and match was good. He was brought out of his shell of despair with this action. And it all began the spring of that year.
Uechi Kanbun was married on 10 May 1910. They lived and happily and began once again their farm life. Their land was soil rich and their love strong. They planted and harvested. Although there was a big difference in physical ages their love endured. She was considered a minor in spirit only. He marrying late was considered an older man and she a young blushing girl but that did not stop the marriage. On the 6^th month, 26^th day, 44^th year of Meiji they had their first son Kanei.
Gozei also gave birth to three daughters and a second son Kansei. This gave the House of Uechi two male heirs to carry on the family name.
Back in those days on Okinawa and in China Kobushi-Ho flourished as Tang Te. Uechi Kanbun was the resident Kobushi-Ho expert as many later found out. Many rumors of his training had spread. It was not uncommon for people to get together and exchange information on military or martial arts. One such get together was with a Kobushi-Ho White Crane expert from the Nasei Dojo era Gokenki who was also living in Naha and made his living as a Tea Merchant. He and Kanbun talked many long hours about the martial arts. He had heard about Kanbun’s past and tried fervently to change his mind about teaching. Often time’s people gathered at festivals on Okinawa to perform and give rare demonstrations or their ancient arts.

Kanbun had little time to teach or take on students because his pain was still fresh in his mind of his last experience in China. Personally he was told to be idle in something this important might be lost forever unless he made a serious decision.

They talked about technique, kata, and other martial drills. They talked of Uechi Kanbun’s initiation into the art of Chugoku Kobusi-Ho.
They talked in great detail about Kata are there degree’s or limits to Kata or is just a mold never to be changed. Even though these conversations were relatively short both parties gained much.
They talked about a pupil’s development thru the use of the art Kobushi-Ho it felt good after such a long silence to be able to talk with other professionals about the martial arts. Furthermore, Uechi Kanbun had to deal with the death of his father later on. In the days after the Uechi Kanbun passed on the new Uechi-Ryu Soshi Uechi Kanei had taken his fathers reigns. Uechi Kanei learned much form his father his grandfather Kantoku. Uechi Kanbuns’s late marriage to Gozei brought forth three daughters and two sons. Nothing made him happier than his family. All his sons and daughters married off into good families.

--- Uechi Kanbun and Matsuda Tokusaburo---
Uechi Kanbun and Matsuda Tokusaburo were from the same village and both married late and went to China together along with several other men to avoid the draft and learn about Chugoku Kobushi-Ho. They worked together in a cloth-spinning factory. During the 29^th year of Meiji 3^rd month they gained passage on a ship bound for Shina to the old city of Foochow in Fukien province. There they both entered the Kojo Dojo and after that Kanbun met Shinheki (or as written in the M/T as Udoun in katakana). During the 24^th year of Meiji 3^rd month Kanbun and his friends left for Shinkoku (old name for China) heading for the city of Fuchow and onto the Kojo Dojo.
After that Uechi left that Dojo and found another teacher Shushiwa and that was when he ran into another friend Mr. Matsuda. The odds that he would run into another person that he knew form Okinawa was incredible. Mr. Matsuda had also been learning about Chinese medicine. Many years after that during the 42^nd year of Meiji when Kanbun was 33 years old and had returned to Okinawa he again run into his old friend Matsuda Tokusaburo.
Upon Kanbuns return Mr. Matsuda was already back and his headquarters company Kokusa, which was also being cared for by Shinen Kamade I Unchiyu. For a long time Kanbun lived a long and quiet contemplative life, as did his friends as they were all considered draft dodgers. If caught by the authorities they were looking at prison time
With Kanbuns initiation into Shushiwas’s school he learned the three basic Katas Sanchin, Seisan, and Sanseiryu along with endless drills in body conditioning. In this dojo he and Mr. Matsuda were it was said to have learned one other Kata “Suparinpei”, but very little is known of this. Both individuals during their training were starting to become very humble in both attitude and speech. Many other changes took place other than physical body changes. The way the thought, talked, and even experienced a change spiritually. The art they were learning had basics that were different from anything they ever read or heard about. It was even different that what they tried to learn at the Kojo Dojo.

Shushiwa was a quiet and humble teacher powerful on the inside as well as the outside. He took very seriously his teachings and as general rule never talked much, only when guidance was needed.

These individuals were far different from ordinary men as has been discussed before. They both had their good and bad points, but when it came to learning the three main Kata, body conditioning, and foot and hand techniques they both excelled far above what a normal teacher would expect. Mr. Matsuda had many teachers to once explain but none better that Shushiwa. In this style the practical applications were abundant and the ability to seek these out was a daily routine for both students. These practical application techniques had many good points and Shushiwa was often surprised that his pupils had found out these applications so quickly into their training.

Both Kanbun and Tokusaburo entered into this style together it was a daily test to see who could find the most useful applications for each technique. The most difficult was in the use of techniques from Suparinpei. It was a long hard ten years to learn the basics of this style. They both developed the style and look of a person studying military techniques, which in way it was true.

Even in current times both Kanbun and Tokusaburo’s individual Bujutsu styles were different. If Kanbun had learned more about Suparinpei then maybe today it would be incorporated into the Uechi-Ryu style. Matsuda-san along with his learning of Chinese Kobushi-Ho he also learned Kobudo-Jutsu. Of that he learned Seiryuto or a form of Kenjutsu along with two Kata of the Naginata. He was known as being a Tatsujin of Kenjutsu. Matsuda-san had a junior pupil Toguchi Sanro at his headquarters on Okinawa who always talks of his Sensei.
Matsuda-san’s learning of Chinese Kobushi-Ho helped him attain the skill he did in Kenjutsu. He learned the art of the sword quite easily so say and both art forms he excelled in as his mind and body was in perfect unison irregardless of the style he practiced. It is said that the banana tree he practiced his technique son still stands today. Some say that Matsuda-san had a very quiet sword style.

They say his katana was out and back in a flash and his stroke so powerful that whatever he cut seemed to fall apart of its own volition rather being cut. He was known for cutting banana trees in two, which is no easy feat. Many people had watched his demonstrations and swore the sword never left the scabbard. His technique was referred to as being cold, calculating, and serene. Uechi Kanbun was always awe inspired by his demonstrations. Matsuda-san was known to practice day and night on his martial techniques as most of his friends and neighbors would say.

Uechi Kanbun and Matsuda Tokusaburo were a very friendly twosome and were always together. They revered human life above all other things. They also wanted people to be able to develop to there fullest. Often they would see people straying away from the norm and would always try to help or give advice to get people back on track. These two people were true Bushi or also known as Bushi-Sho or small but powerful warriors. Matsuda-san in his village was always known as the Matsuda no Bushi or Matsuda the Warrior. He would provide demonstrations of his art at festivals and close by would be Uechji Kanbun. During the pre-war days in Naha Gokenki built the Eiko Chako or the Eiko Tea Company and taught Hakutsuru Kobushi or the White Crane Fist Way. This fellow Bujin, which both Kanbun and Tokusaburo knew very well always talked long hours into the night about martial arts. One topic of continual discussion was of the kanji character “Bu” meaning martial or military.
One or the other always argued that the character co notated a military meaning, the other stated it was not military it was a character meaning martial. Each had their own point of view as to what it actually meant. During the 12th year of Taisho both Kanbun and Tokusaburo moved to different areas. Kanbun moved to Wakayama and Tokusaburo staying on Okinawa. This was to have a cultural exchange of martial ideas from an Okinawan perspective and a Japanese mainland perspective. This again took up many years of practice and dialog. Then unfortunately by the 6^th, 15^th, and 23^rd year of Showa all three had passed away.
---Gokenki to Aniya Seisho---
Gokenki it was said was a White Crane Fist Tatsujin or expert who cam from Fuchow to live in Naha City Okinawa during the pre-war days.

Gokenki had one student Aniya Seisho who ran an import/export company dealing in general trading. Gokenki’s skill as a White Crane Fist and a Kobushi-Ho Tatsujin was well known. His art was not lost as he had passed most off his knowledge to his daughter. She then based on his teachings weaved the White Crane Style into the Kobushi-Ho way and created the Taiwan no Kobushi-Ho society. It became one of the largest White Crane Fist Ways in Taiwan. Gokenki was born in 1886 and died in 1940. He was born in an area around the city of Fuchow named Taisu Fukan Kaikan. In the prewar days as we said before he lived in the Okinawan city of Naha. In those days he has a friend named Senshune who was a calligrapher and a poet who famous during his time.

When Gokenki was 27 years old Aniya was 15 years old. Aniya had a nickname in katakana “Matsuichi”. Gokenki held his friendship dear with Aniya and both went everywhere together. These two men have a very close relationship. This was during what was known as the Senshun-Jidai. Goken taught Aniya Chinese and Aniya taught Goken Japanese or Okinawan. Both learned much from this language study. In those days there were no tuition fees to pay because they were being self taught. They saved a lot of money in doing this. They practiced day and night on their language skills. Gokenki also taught him during their practice sessions a variety of body strengthening drills and two Kata drills Sanchin and Tsuru no Te or crane had fist techniques. Especially important were the crane hand techniques.

They also practiced later on a variety of military exercise drills. They talked much of Goju-Rytu and its founder Chojun Miyagi. They talked at length of the Tsuru no Te or the Crane hand techniques and practiced a variety of body condition drills, the Kata Sanchin and the Crane Hand Way. It is especially important that the Crane Hand way is emphasized because it’s the center of the style. They also talked of and practiced some of the basics of Goju-Ryu as were put out by the founder of Guju-Ryu Miyagi Chojun.
Although Gokenki was a Kobushi-Ho user and how he learned this art is still obscure he was of the mind that he did not want this information die away so he went to Okinawa and joined with his Okinawan friends to expand this art.

The all knew of his fame and readily agreed to help him establish a business and also start him out on building a dojo. Gokenki from his days and his involvement in Okinawan Karate-Kai was the only person to know of his particular art. People that he had worked with before his arrival on Okinawa were Todaiki, Todaishin and Kowasaten. He came from a noble family in Fukien province. He had a family connection to the five original founders Chinese Kobushi-Ho. The five people formed what was known as the Nanha our southern group of Kobushi-Ho experts. Of these five groups there were the 1.) Nanha Taiso Kobushi, 2.) Nanha Arhat Kobushi,3.) Haku En Kobushi, 4.) Tsuru Kobushi and 5.) Daruma Kobuashi. These were the five pure Kobushi styles. During the Taisho Nenkan or Taisho era there were many ongoing military exercises, which included demonstrations of Chinese Kobushi-Ho. During the Showa era Chojun Kijo and Gokenki were considered Kobushi-Ho saints. Also Gokenki, Uechi Kanbun and Matsuda Tokusaburo were very close also. During the Taisho era we also have Aniya Seisho coming into view a martial practitioner he was 16 years old when Gokenki started teaching him and two others his art.

Every three years Gokenki and his group of friends went back to Fuchow city to see a man who taught them Gotoku and they stayed at his house as his quests. Aniya during the Taisho era (1918) 3^rd month who lived in Naha met one more important person during the Showa era (1928) Tokiwakakan who was then 20 years old. Right after that Aniya left for Shanghai China.

During this new period in Shanghai Aniya gave his all to his time in training and work at a temporary residence in China for foreigners in a special city near Shanghai (then named in katakana “Bunhanro”) where he worked in a trading firm as a trader of foreign goods. Then Aniya was 30 years old. After that during the 20^th year of Showa (1945) 3^rd month while in Shanghai he was celebrating his 16^th year in Shanghai as a trader.

Shanghai was a city which geographically between Japan and Okinawa. On Okinawa was where Chojun Moyagi as noted by a famous historian was working on a Kata for the new style of Goju-Ryu. Aniya was a foreign student and trader going back and forth from China to Okinawa regularly.
Also during this time Miyagi-san and Gokenki were two highlighted as two important Bujin both of whom shared a quiet form of mental telepathy is was said. They knew each other that well to be able anticipate or know what each one was thinking. These two men were truly two modern day warriors. They both had a deep involvement in the martial arts both physically and mentally.

Chojun Miyagi-san’s training in Chinese Kobushi-Ho was very extensive as was Gokenki’s. Miyagi-san had traveled twice during this era to China to perfect his skills once, in 1915 and then in 1936. He went to the city of Kojo in Fukien Province. He then went back to Shanghai to meet his Kobushi friend Gokenki. While in Shanghai

Miyagi-san entertained Aniya and made him his quest of honor for 10 days. Miyagi-san had a all Japanese-Okinawan karate club started. He was noted as being a very famous Okinawan Bujin. This was an important time for Miyagi-san. He met often with his friends and other people versed in Chinese Kobushi-Ho. As was mentioned he went back to China often to commemorate his training. He was very well known even in China by now. Upon his meetings with Chinese officials they had many late night conversations about Kobushi-Ho and even traded short poems as gifts. He had pledged to both honor and respect his skills he gained in Chinese Kobushi-Ho.
Miyagi-san and Aniya-san had also exchanged poems and had many conversations about Chugoku Kobushi-Ho with their Chinese friends.
There is much historical data available one can read about all of this especially on Chojun Miyagi, Gokenki and Aniya-San and their contributions to the martial arts. Chojun Miyagi in ancient times was known as a Kobushi-Ho Shi or Kobushi-Ho gentleman. He was revered as a noble figure and still is to this day in the martial arts field. These exchange meetings that they all three had between China, Japan and Okinawa had a big influence on international cultural relations then. These types of occurrences went a long way then in developing friendly ties with other nations. It was not often that men of this caliber could go to China and come back and develop a martial art system on their own. It took a very special kind of person both physically and mentally to train, research and develop such a complex system.
Chojun Miyagi had developed during the war year’s five volumes of information on Chinese Koibushi-Ho and the hard ships, trials and tribulations of the development of his own style. But unfortunately they most of these were destroyed in a devastating fire during his later years. During the Showa era’s 4^th year that twenty year period in Shanghai where Aniya lived and worked at the foreign settlement corporation the local Chamber of Commerce made him a member for all his contributions in the local community where he lived.

Over time each particular individual built up each other’s area of expertise to be more flexible and to promote a commercial form of spirit. In current times in the city of Naha at the address Ichi Ban 798 Chome lays the import-selling agency that was manned by Aniya. This business became very prosperous over the years. Uechi Kanbun and Gokenki were again exchanging ideas and concepts. They long hours about Fukien province and Fuchow city and especially Shushiwa and the Nansei Dojo. They talked of Uechi Kanbun’s 10 years at the Nansei dojo and twice a year he went back to Shushiwa for guidance on his Kata.

Gokenki and Uechi Kanbun had a real zeal to move and change with the times especially when at the Nansei dojo. There exchanges of information on Chugoku Kobushi –Ho were very helpful to both of their careers. During the 40^th year of Meiji before and after Kanbun had met Gokenki many times in his native village of Itomi and they both talked and practiced their systems together.
Many people would often seek out Kanbun and Gokenki but most were unable to locate them. They kept close to ground. Each other always depended on each other and called just too re-new friendships.
Uechi Kanbun and the Chinese art of Chugoku Kobushi-Ho were important to his style in that many of the techniques of Pangainoon were taken from this art. It was done only because of Kanbuns’s consummate skill as a famous martial artist. Also he had at times provided some minor community service to some businesses. Chojun Miyagi and Uechi Kanbun were always being pressed to start a business but each time they refused, especially Kanbun. After this Kanbun moved to Wakayama-Shi to build his own dojo.

---CHU NO BU---

(Notes Section)
CHUI #1
From the waning years of the Meiji and into the beginning of the Taisho era many remarkable things had happened in Japanese society Development of the martial arts, new literary figures and a whole host of internal problems with society and military draft system. There were those who opposed the wars when they came and went elsewhere until things died down and stabilized. Now almost every historian will have an opinion on the draft and who should have done what. Also we must consider the people drafted as they were the ones who were looked at as a pariah to the state for their actions. National unity and a high level of martial spirit were evident as the wars came about. The military system and the government were looking to expand their sphere of influence and needed manpower to do it. With this idea in mind many problems occurred within and without the government some bad some good. They military had to come up with a fair and just rule of law that prevented these departures from home and country.
During the 31^st Year of Meiji and thru to the 5^th year of the Taisho era there was an 18 year period where they Japanese government had a high draft evasion rate. Many were pursued and others were forgotten about and left alone.
But there were some who were thought forgotten and gotten involved into high visibility incidents and were investigated only to find a forgotten about draft evader and he is brought to justice. Others became legends that were the topic of late night conversations and Yamashiro Zensan authored one publication highlighting these men. He wrote about these types of incidents from the Meiji, Taisho, and Showa eras. It’s actually a compilation of historical records and interviews with various people.
Some this writing is speculation but about 60-70 percent is fact based on historical records. He talks at length about the Japanese conscription and what the affects were on the Japanese populace. Many were opposed and many were for the national conscription or call for arms to protect the Japanese mainland.

---Choheirei no Jisshi--- (Meiji 31^st Year, 1^st Month--– Chusei Kigo)

(Implementation of the National Conscription Decree)
On Okinawa during the abolition of the clan system and the formation of a national army a conscription system was needed form all prefectures to sustain this effort and to provide a centralized means to control such a buildup. It was a conscript’s duty to embrace this national effort and give their life to emperor in doing so for the country’s sake. One-year prior during the 31^st year, 1^st month, 1^st day a 258-page edict was issued and carried out by the Japanese government. In that same year Imperial decree number 36 was issued throughout the Okinawan island chain. It was in this decree that a commander and a large staff group were assigned to the Okinawan Island chain to overseas the conscriptions implementation. This was on the 4^th month, 1^st day of that year. On the 4^th month 15^th day at the Okinawan prefectural office a compound was built named the Kentokukanai Shireibu and was open for business complete with full clerical, medical and administrative staff elements. They also opened up a military affairs liaison office with mainland Japan. This was required to enforce the conscription decree. Many came once notified but many had misgivings about this system. Many thought that their sons would be taken away from their work on the farms. How would one live if their sons were conscripted into military service?
A factory nearby was setup to for the physical examinations. Many that were taken were mere children and the public outcry began. Many came as sightseers.

M
Many returned to find the state of affairs in upheaval. During the 37^th and 38^th Year of Meiji this endeavor turned warlike as militarism took hold along with the national spirit to start to project itself outward. When this came about many changed their minds and came to enlist by the droves and all for the national spirit. The Naha harbor area where all activities were operating out of became very congested with people and the up and growing military machine. This militaristic cultivation and nationalism was on everyone’s tongue. Because of this the Taisho era people became a nationalistic whole toward the support of the military machine. Many people came from all Japanese backgrounds to see what this was all about and what they could do if they could not support the military efforts.

The national military spirit was at its highest point during this time. They thought at some point that their race was superior to none other.

---Choheirei Inhansha Daken wo Heru--- (31^st Year of Meiji 3^rd Month)

Conscription decree violators and their schemes
During the 31^st year of Meiji when Okinawa was opening up to the world the island had at time 3,913-draft age young men with 270 of them in Naha alone.
Shuri ward had 230, Shimajiri ward had 1,072, Nakagami ward had 1,188, Kunigami ward had 887, Miyako had 144, and Yagachijima had 122. During these days the coalition against conscription was weak. Everyone was being watched in these areas. These areas though were where the draft evader incidents rose up. Many of these villagers who were identified for the draft took off for China. Some these either were caught and brought back or beached in unknown areas. Those brought back went to trial. The ones caught and sentenced were given long prison terms with hard labor.

---Choheirei Ihansha ni Taisru Hanketsu Bun---

(Those opposed to the punishing of the conscription violators and their punishment)

---31^st year of Meiji, 4^th month Okinawa Shiryo---
Hanketsu Gembun

(Original Judgment text)
On Okinawa in the Shuri ward at an address at of 114 Banchi there lived a descendant of the ancient Samurai who manufactured low-grade alcohol called Ganmoji. The defendant in this case was a one Kioku Buchoji. He was arraigned on the 31^st of year of Meiji, 4^th month, 10th day. He was charged with opposing or not obeying the conscription draft law and was labeled a draft dodger. The prosecuting attorney Oyama Noshibu attended the trial saw him charged and judged. The defendant got imprisonment with hard labor for one year and was ordered to pay 30 yen.
A second issue was brought up in court. Was the boy of draft age in the first place? It was said that he was within one month of being eligible. Many young men like him were boarding ships bound for China. The port authorities were watching the docks very closely and stopping everyone and checking their travel documents. Many who could not afford the ticket often stowed away or took a boat on their own only to drift aimlessly on the sea. Some were beached and thought they had landed in China only to be picked up by prefectural police. This era was very difficult for the Okinawan Police. Many people were arrested, arraigned or put into military service involuntarily.
The law known as the Chokurei #258 or Imperial Edict number 258 dated 22^nd year of Meiji. The #1 law stated in reference to this signed law under article 31 stated that if the offender has not signed up for the draft and or has fled in order to avoid the draft maximum punishment should be allowed. Thus the above defendant’s judgment was final. It was found he was within draft age and all subsequent laws applied.
During the 31^st year of Meiji, 4^th month 25^th day, in Naha the following judges were in attendance to try criminal cases in reference to draft dodgers. Saibanchu Sanji (Presiding Judge) Tosho Ganryu, Hanji (Judge) Shorin Mo, Hanji Shiden Kenso, Hanji Bukan Sansei.
---Datsusho-sha no Kiken---

(Deserters returning to their home prefecture)
Old China was an aging nation full of wonder and mystery. Within its borders many outsiders or foreigners looked on in awe. Many had fled to China during the Nisshin Senso. As a result the China of old was defeated. Much was gained from China in the way of art forms. Many ships during this time were coming and going from Okinawa to China. It passengers were the legal and the illegal escaping the tides of war. China of old was worshiped and admired by all especially the ancient city of Fuchow were the “Datsusho Sha no Kiken” were staying. Many disappeared in this city and many stayed only a short time and returned home to their native lands.
---Miyafuru no Chohei Kensha no hajimari---

(The beginning of the military conscription physical exam

of Mr. Miyafuru)

31^st year of Meiji (Shitaji Choshi – Pre-workup record

from the town records)
During the 31^st year of Meiji (1898) Miyafuru was an able bodied young man. He was in charge of the poll taxing system on the main island of Okinawa. During the 35 year f Meiji (1902) this system was being abolished and replaced with another system. To deal with a system of this nature was very complex. Both his mother, father and brothers had performed this task before. All members of this family were grade A applicants for the military draft.
But his name and six others were submitted for the draft and called for physicals. However, all of these individuals failed and were rejected for military service. It was a family honor to be born during this time and to be accepted into military service, but some did not qualify. This was a shock to the ones who failed.

---Tobo Chohei tekirei-sha no Kigen---

(The flight of draft age young men and their return)

(35^th Year of Meiji 17^th month)
From the 31^st year to the 35^th year of Meiji there were many draft dodgers who tried to evade the draft system invoked by imperial decree. Even right up until the day of the conscription physical exam they fled, missing or unaccounted for. Many were known others were forgotten about. Bu the government kept on the look out for their return. Many were from the big island, but there were many from the outer islands who evaded the draft. The bulk of the group took refuge in China in or around the city of Fuchow.
These violators upon their return were caught and brought before the prosecutor’s office.
---Chohei Tekirei-sha Tobo-sha kaesu---

(The return of the inflight draft dodgers)

(The 36^th Year of Meiji, 7^th month Genshi)
During the 31^st Year of Meiji when the conscription decree was put out it took a while for it to reach each prefecture and for it to be distributed. The government anticipated that there would be a certain amount of draft dodgers, so the police force was beefed up to handle the new influx of possible criminal cases involving draft evaders. On the mainland there was a list of 102 names broken down by prefecture. These were distributed to each individual police box in their respective areas to start searches or keep a look out for. But, these draft dodgers as it was later found out were already dead due to other causes and their names purged from the deserter list database.
Again in those days the males in the society were all considered conscriptee’s. This was the trend of the times. They were people spying on each other, which caused much discontent in the prefectures.


---Chohei Kihi-Sha ni ken---

(Two specific draft dodger cases)

(Meiji era 36^th Year 1^st Month Naha City Hall of records)
In the Shuri ward Dai-Chu Ban there lived another descendant of the ancient Samurai a one Uchi Choju 24 years old. During the 33^rd year of Meiji as was stated before many draft dodgers fled to China. Many were caught tried in the Naha county courthouse and prosecuted. This man did just that fled to China and later was caught, tried and convicted. He was fined 25 Yen and spent ten months in prison with hard labor. That year was a record year for Naha in that the police and port authorities were waiting for the ones who fled to return. There were four more caught that year all 24 years old who returned only to be caught and sentenced. There were many who just stayed in China and never returned.
---Chohei wo imotte shi wo kiru---

(Conscriptee’s who cut off their fingers)

(Meiji 39^th Year 1^2th month Naha Shi City Hall Records)
During the 31^st Year of Meiji 12^th Month the conscription decree on Okinawa was carried out. People were to have said been evading the draft then in small numbers. But, by the 33^rd Year of Meiji the number of evaders increased. The nations idea to create a system whereby individuals who were of draft age would consider it their duty to come to the air of their country and emperor. Draft evasion was the last thought in the government’s head that they thought would happen because of this decree.

The military stepped up its people on and off shore with the draft dodging incidents on the rise. There were many who did enlist and served their country with zeal unheard of in most armies of the world. They trained day and night to make their bodies and minds impervious. Many of the army personnel held grudges against those who did evade the draft and military service.

Many in the villages though were convinced through whatever means available to enlist as it was to their benefit to do so. The government told all that the penalties would be more severe as time goes on for the se would be evaders.

---Okinawa Chohei Kensa Seiseki ni tsuite---

(Results of the Okinawan Conscription Draft Physical Exams)

Meiji 42^nd Year 8^th Month Okikai Yaoshima Chusa Danwa

( “ “ “ “ “ Okinawa Prefecture LTC Yaoshima Presiding)
Since the inception and enforcement of the Okinawan conscription decree in 1898 there were many draft evaders. The following years the numbers almost doubled. During the 42^nd Year of Meiji (1909) LTC Yaoshima was in charge of the facility for physical exams for consriptee’s and made announcements as required as to who failed, passed or never showed. The following is a short summary of those results.
Some of the home prefecture thought of these draft dodgers as being a decadent lot not caring for their family or country. Some of the prefectural areas involved then were Gunto Na no Daito Bun, Shimako Na no Hanashima, Miyako no Daito Bun and Yadoyama. These areas had some individuals who were less than compliant when it came to registering for the draft. Many gave written statements declaring their intent for either complying or refusing.
There were many with degrees in higher learning that had applied but were turned down. There were many who exaggerated their illnesses in order to get out of the draft. Of these prefectures there were sixty names of interest to the government who were eligible. Of these there were thirteen who were eligible.
Thirty three were looked at for a variety of supposed afflictions to the ears, eyes etc, etc, many of the young men feigned all kinds of foot and hand disorders and many others were just rude. They did this in order to make the center think they were not right in the head.
There were some cases in Yadoyama where by police officers were escorting the examiners of the villages for their safety. Many drank and ate special herbs to cause frothing of the mouth.

Many showed up drunk making the examiners thing they were alcoholic. Some had rubbed lime powder in their eyes to create inflammation.

There were also the sight seerers who came just to gawk and cause problems with the local officials because they were relatives or friends of the examinee’s.

They made comments to the examiners that they knew of afflictions that these young men had and why they should not be conscripted. Many mothers, sisters and aunts came to wail and moan as they were losing their only son and that they would have no one to carry on the family name if he came back dead.

The conscriptions dates of the physical exams were carefully planned out each in the proximity of each prefecture. Many escaped to Shinto Shrines to pray while in hiding.
The new incoming conscriptee’s came into service at Naha harbor and many came to sing songs or grief and sorrow for their sons leaving off to join the military. These were the future prospects for Japans new military that were also thinking and praying for the ones who got away and are safe somewhere else also. Some wanted to cry but their spirit was to strong.
During this era there were 4,700 names that were recorded on active duty at home and abroad. Of that total there were 756 abroad, 1,567 that were residents elsewhere. There were also 2,300 awaiting enlistment.


--- Chohei Kihi-Sha Kokubatsu Sakiu---

(Numbers of conscriptee’s awaiting prosecution)

Taisho 5^th year, 4^th month, 8^th day Ken Shiryo

( “ “ “ “ “ “ “ Prefectural Data Base)
From the 31^st year of Meiji up until the 4^th Year of Taisho young men who reach the age of 18 must be registered for the draft right up to the 4^th year of Taisho there were 774 young men who were to be known draft dodgers. Prefectural areas next break down the numbers.
Naha ward 5 people, Shuri ward 45 people, Shimashiri Gun 178 people, Nakakami Gun 314 people, Gunikami Gun 218 people, Miyako Gun 0 people and Yagachiyama 4 people. Gunikami was the headquarters for that areas prefecture. Later on there were more found in the same areas. In Nakakami Gun in the village of Gushikawa there were 67 young men, in Chatan village there were 56 young men, Itoman Cho 51, Shuri Cho 54, Ginowan 44, and Nakashiro village 41 young men were found.
Other villages had sparse amount of young men found in the following villages; Miyako Gun Hogenjo village, Watayonishi Gun Hanagasuku village, Gunukami Gun Iko village, Miyako Gun Kachi village, Taryukan village, Yagachiyama Gun Taketomu village and Yonagumi village.