A historical Perspective During the Reign of
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- Bu səhifədəki naviqasiya:
- ---Tang to Ku or Kara
- ---Keiko Fukei--- Training Viewpoints
- ---Dan – Kyu Shogo Seido--- (The Dan and Kyu Grading System)
- ---Shubue no Kessei--- (Formation of the Shubue or the Shubu Buddhist Group)
- ---Kaisoku--- (The organizations regulations)
- ---[Bu wa Gi no tasuke], wo matta ku shita Ni-Nin no Kobushi-Dan Tomoyose Ryuyu to Akamine Kaei
- DAI SHICHI SHO SECTION VII WAKAYAMA JIDAI WAKAYAMA ERA
- Uechi Kanei no Osaka Hogo Jidai to Uechi-Ryu no Tanjobi – (Uechi Kanei’s in Hyogo City in Osaka and the birth of Uechi-Ryu) Osaka ni Shibu Dojo Kaisetsu
- -Uechi Kanei no Kekkon- (The marriage of Uechi Kanbun)
- UECHI-RYU TANJOBI (CONT)
- CHU NO BU (COMMENTS SECTION) CHUI 1
CHUI #1In many of the roundtable discussions on Okinawan Karate-Do characters the main issue was on what to re-name this art and what characters to use. During the 38th year of Meiji a man named Kosei Chomo wrote an article on Karate using the two established Kanji for Kara and Te. While writing this he took into consideration the social and universal uses of the previous name s and the way they were written and proposed two characters to combine the three names into one universal title or name for this Asian martial art. . The information contained on this and previous pages are excerpts from the original texts. For more information one should read the entire text by Funakoshi Giichin Karate-Do Kyohan. Karate-Do Iichiro yori From the One Path of Karate-Do ---Tang to Ku or Kara--- Okinawan Karate is a particular form of Japanese Bujutsu. The kanji characters for Tote mean China Hand or Tang Hand. These characters were manifested from the Chinese Kobushi-Ho or Chinese Fist Law or Way hand art. Many masters have studied this art for the past 1,000 years. It has been perfected over the years to art form it is today. To take this path as a lifestyle is neither easy nor commonplace even in today’s world. There are few who have truly mastered this art both on the physical and mental plains. Okinawan Karate is but one of many arts of Bujutsu. One should endeavor to at least master one in his or her lifetime. There is much written on the military and martial arts in historical records. One should also endeavor to read as much as they can about these arts and the people that brought them about. Many people were traveling to and form China to either trade or learn the martial arts. China has a wealth of knowledge on the martial arts. One should also read about the history and great legends of China as they would of Japan, Korea or any other Asian country. Pick a path and follow it to the end but only to begin again. ---Keiko Fukei--- Training Viewpoints Training in the Dojo of Pangainoon-Ryu Karate-Jutsu to the Dojo of modern day Uechi-Ryu Karate-Do is quite different. There was a need for the Karate-Jutsu as it combined technical skill with the mental principles of Zen in order to achieve combat effectiveness. Karate But in modern day there is more of a need for the Do or way of the art of Karate combines the technical skill and the Zen principles. Since the combat way declined the Do or way path teaches a student to strive for mental and physical perfection thru the use of Zen or moving meditation learned through the Sanchin Kata. The Karate practice methods have changed slightly but the basics have remained the same. The old classical style of training is adhered to by some styles. But practicality rules in most cases. There would be fewer martial artists in the world of the teachers of the old way kept true to form. Many changes have been made to accommodate the future and the people it teaches to. As stated before the Jutsu or combat style of an art was needed in for the Bushi to survive in olden days. But there have been styles in modern day that still adhere to the combat ways and have not catered to the Sport Karate craze. There are many good teachers or leaders in this era who have done the art justice, as there are those who have not. Anyhow the practice sessions of many styles of Karate are fairly rigorous and help keep the body and mind fit and alert. Some vary their regime others stay static, which is okay for some, but people need change to evolve. The Shataku Dojo trained hard but they also took a day of rest to let the body and mind relax. Some styles of old practiced day and night. These were hearty people who practiced that way. In modern day training regimes are more practical in that the workouts are geared toward the individual and or the group in different classes or grades. During the old days when Uechi Kanei was a man he was working in the daytime at the Hishigan Sangyo Shushiki Kaisha. At night he would study and learn the martial arts under his father’s guidance and his senior students. His practice sessions usually lasted two to three hours in the morning and the same at night. The only time they did not have class was on special holidays. During modern times this schedule may not be practical for all. Most everyone works early to late in Japanese society. Most other international students or military may have flex hours whereby they can get in two practice sessions a day. Once you start its best to try to keep up that regime. In the old days there were the set hours for practice and a student usually received physical and mental practice at a regular pace. Studying and practicing Kata, Kotekitai, and Jiyu Kumite. Then Pangainoon-Ryu Karate Jutsu’s Kata consisted of the original three Kata that Kanbun learned; Sanchin, Seisan, and Sanseirui. Along with these came as mentioned above Kotekitai and Jiyu Kumite. In modern day these three Kata are the kore of Uechi-Ryu Karate-Do. Later on there were five other Kata added, which were used as bridging Kata. These bridging Kata had movements of the next Kata one was going ot learn. The bridging Kata were; Kanshiwa, Dai-ni-Seisan, which was, changed later by using the first three letters from Kanubun’s name and the first three letters from Shushiwa’s name Kanshu, then Seichin Serui, and Kanchin. During modern day they also added Jumbi-Undo (warm-up exercises) and Hojo-Undo (technique exercises), Yakusoku Kumite Dai-Ichi and Yakusoku-Ku Kumite-Dai-Ni. Uechi-Ryu Karate-Do techniques were taken from the basic three Kata in order to teach offensive /defensive maneuvers. Although these techniques are not by any means all there is. One must look into each Kata carefully and find the hidden or subliminal techniques and work on those. The above three Kata if practiced and demonstrated properly will reflect the purity of the style. Although, the style is basically linear in nature there are both left and right movements in combinations of three in order to take on and defend from three possible attacks or more. All the movements are Chinese in nature. One can see if looked at carefully the movements of the Dragon, Crane and Tiger. The three main tiger emulate movements from each of these rare animals. Uechi Kanbun’s Kata were opposite of most other styles, especially in his guidance and his ideology. He used the whole body when demonstrating his Kata. He was very thorough and meticulous. Her used every part of his body in his movements, and drilled himself every day in their use and reuse. Sanchin was an exception there were supposedly no practical movements derived from this Kata as it was designed to be a building block or foundation Kata. But many have found uses for many of its techniques. As stated before there may be other techniques other that what was taught? But that comes later on during the advanced levels. Kanbun drilled constantly in Sanchin in order to keep the body physically fit and to develop all the right muscles properly using dynamic tension. This then led to one being able to absorb a blow to most parts of the body and be unaffected. He drilled constantly in Seisan to develop. These movements were swift but deliberate and powerful. Sanserui’s movements were aimed at perfection and maximum use of power and swift movements. One could that Sanchin developed power, Seisan developed speed and Sanserui developed both power and speed. In order for one to learn all three of these Kata one must understand and practice all the aspects of the Kata to include its techniques and the spiritual side of each. They must be practiced until they become automatic with no thought. One must also place much emphasis on Jumbi-Undo and Hojo-Undo. In later stages Jiyu Kumite and Kiyu Kobo must also be learned and perfected as tools to help develop your technique speed, power, and stamina. They are learning tools when used with a partner. They also help develop distance, timing and a spiritual oneness. There are other aspects also one learns through punching, kicking and blocking. In blocking one learns a circular block and thrusting, hook punch and a different type if kicking straight kick using the tips of the toes to strike with, and a side kick whereby the body never turns. The only difference in this kick is the foot is turned to a 45-degree angle. Then we have a roundhouse kick from the same position never really truing the hips but more of turning foot to meet the opponent. These must be worked on also until they become second nature. ---Dan – Kyu Shogo Seido--- (The Dan and Kyu Grading System) During the 10th year of Showa a plan was formalized to develop a grading or ranking system for Kyu and Dan ranks. These requirements were rather strict in order to ensure a student was ready both physically and mentally. There were strict bylaws enacted to ensure compliability. There were also other rules set up for the higher Dan ranks, teaching certificates, and licensing for Shihan. During the 1st year of Showa and Uechi Kanbun, Tomoyose Ryuyu and Uechi Kanei still had authority to grade for the Kyu, Dan and Shihan ranks. Tomoyose Ryuyu or Tomoyose “O” meaning venerable during the 11th year of Showa 1st month, 17th day and on the 16th year of Showa 1st month 14th day were given permission to rank kyu, and up to the 5th Dan rank. During the 20th year of Showa 1 month Tomoyose Ryuyu received the title of Hanshi from Uechi Kanbun. During the 34th year of Showa (1959) Uechi Kanei’s sempai Tomoyose Ryuyu awarded him the title of Shihan. It was a grand day for Uechi Kanei. He had put much work and effort into teaching and spreading the word of Uechi-Ryu Karate-Do as his father and his senior students had done. It was a long path for Uechi Kanei almost 33years from the time he started learning Pangainoon-Ryu Karate-Jutsu till the time he received his Shihan title. Uechi Kanei has had a long career in many areas, civics, military, and his own Uehci-Ryu Karate-Do school. He has been a leader of people. He pushed hard, trained hard, but always gave from his heart. His strong spirit and dedication to his art made him what he was a shinning pillar to the community, an exceptional Bushi, father and teacher. This ranking system began with the inception of the Tokyo Budokan by Kano Jigoro, Funakoshi Giichin and numerous others. Another honorable mention is Gikan Makoto, who on the 12th year of Taisho 3rd month was awarded Go-Dan. Then on the 2nd year of Showa he was awarded his Shihan rank. He was responsible for the opening of the Karate no Yudansha From the Japanese mainland to the island of Okinawa the Dan/Kyu ranking system was in affect. One man stood out among all the Uechi-Ryu Karate-Do stylists. The man responsible for this art, which started with the Pangainoon-Ryu Karate-Jutsu Kenkyujo, Uechi Kanbun our hats are off to you. Everyone must look at this ranking system with pride and appreciate what it means. It’s really a ladder to gauge, judge and keep track of student’s progress as he moves up the ladder. Up to and including the Shodan level is an indicator that you have learned the basics of a style. Once you reach Shodan level you are actually ready to learn. Shodan should not be the end all of ones career in a martial art. There is room for improvement and upward mobility to ensure that you take care of yourself, your, body and your spirit. Then you have the higher ranks Renshi, Kyoshi, Hanshi and eventually Shihan. Each of these levels requires hard work and perseverance. In these ranks, along with technical proficient in Kata, technique, and historical knowledge, one can also be gauged by the virtuous or just deeds in the martial art style one is studying. During the 49th Year of Showa the Uechi-Ryu Karate-Do Kyokai held a general meeting to rank candidates for the rank of Kyoshi. Those who had participated had passed. But if we look back to 39th year of Showa when this was instituted the system was new and requirements much more strict. Although, they are still strict today but more leeway is given when a person has done more than just fulfill the martial art requirements of the style. At this level one should be looking at other areas to increase ones potential. Uechi Kanbun opinion was that one can always improve ones status in life in any area which benefits his fellow man. Uechi Kanei was one among other senior students of Uechi Kanbun who excelled and shinned in his accomplishments in and out of the Dojo. This could be teaching military service, working and receiving a Doctorate or PhD in philosophy or religion or providing a selfless service, which benefits others on a grand scale. A person who is a true Bujin should be praised for his efforts in his path toward truth or knowledge. It’s a lifetime deal being a Bujin. During the 34th year of Showa 7th month, 11th day Uechi Kanbun awarded Tomoyose Ryuyu the rank of Hanshi. On the 42nd year of Showa 3rd month, 19th day the Nihon Karate-Do Remmei-Kai Kaicho awarded Sasagawa Ryoichi Hanshi Ju-Dan. It was awarded to him for his selfless duty in the Dojo and a variety of other social activities and meritorious deeds. That same year 4th month, 11th day Nagamine Shoshin received the title of Hanshi from the All Okinawa Remmei Kaicho for his selfless duty as a Bujin both in and out of the Dojo. The same was done for all other Kyu and Dan ranks throughout the years. They also have a high standard to which must adhere to both in and out of the Dojo. As one moves up the ladder of success in the martial arts and works on both personal and professional ethics one will be dully rewarded. The Kyu and Dan ranks must have a good working knowledge of Uechi-Ryu Karate-Do history to know where their styles roots lie. History is a very important aspect of this art. Much can be gained by reading the older texts and historical records. ---Shubue no Kessei--- (Formation of the Shubue or the Shubu Buddhist Group) Pangainoon-Ryu Karate-Jutsu is just as legendary as Chinese Kobushi-Ho. The life of the Pangainoon-Ryu Institute for the short time it was active shone like a beacon. It was true to the original teachings and traditions of Chinese Kobushi-Ho. During this time there were many excellent students produced who went on to set the standards for today Uechi-Ryu Karate-Do and other styles. Also during this time there were those who took the spiritual limits of technique to an all time high. Performing technique for technique sake is one thing, but to perform it with spirit imbues it with a life of its own. The first students in their advanced stages of training were able to do that. It is even evident today of some of the higher Bujin within the ranks the current Uechi-Ryu Karate-Do ranks. During the eight-year reign of this Dojo many students came and went. Some excelled some did not. Many others excelled to where they are today. The center of life for these students back then was the Dojo. They worked and lived as a group and shared knowledge together. This Shubue or Shubu Buddhist group or organization was organized to further a martial artists interest in religion and Budo. This group has one leader and as many followers as the organizations allows. The organization charter is composed of six articles each consisting of numerous paragraphs: ---Kaisoku--- (The organizations regulations) Dai Ichi Jo - The Shubue organization and its name Dai Ni Jo - Hankai Wakayama Shi – The fist way its principles and history and Uechi Kanbun’s headquarters address. Dai San Jo - A general plan of the organization, its options and aims:
Dai Shi Jo - The prohibition of drinking excessively. Prohibition against harming another individuals, integrity and honesty. If any of these rules are broken a member can be expelled. Dai Go Jo - Membership fee for the societies upkeep Dai Roku Jo- Membership fee for entrance into the society. This fee is 1 Yen During this era there was other things ongoing which ran parallel to this organization. The above society and regulations are in affect today. The members always will always show filial piety toward their emperor and his laws. This society came into play during the 6th year of Showa during the Manchu Jiken or Manchu Incident, and during the 7th year of Showa during the Go Ichi Go or 515 Incident whereby a former navel officer and prime minister were shot to death and this political incident was caused by a military group unhappy with certain comments made by this prime minister. Also during this time Japan withdrew form the League of Nations and refused to obey the UN. This then led to the beginnings of nationalism and militarism in Japan. This had a big influence on the Japanese society as the military rallied around the local civil and military leaders for a common cause. In other areas during this era there were also groups pushing toward an anti-war attitude and to pursue peace. Although Uechi Kanbun was a private person and was an anti-war proponent his ideas or thoughts for this society did not lean toward totalitarianism or militarism. During this era there were people who thought otherwise. The idea of this group was to help mankind develop a better body and develop a better understanding of the spirit through Buddhism. Subsequently, many students from all areas of Japanese society rallied toward this organization and its goals. This was the true meaning of loyalty by rallying toward this cause. The ability to be able to polish ones art on two fronts physically and mentally was very appealing this era’s younger generation. Through Budo they would have a better understanding of literature and martial arts. Many became Bunbu Ryodo or a literary martial arts person with more emphasis on the literary side. The Shubue’s regulations or guidelines were a rallying point toward Budo and understanding its tenets. Uechi Kanbun as a Shubukai member was opposed to any of society’s regulations. He was a personal advocate of his own regulations. Being the Kaicho or president of this organization bore a heavy responsibility that many did not know about. He knew he had to abide by societies regulations but did not like or agreed with them. Societies rules a have their uses but his personal feelings he kept to himself as he was a public figure or a sort from time to time but was quick of foot to get out of the limelight. He was unparalleled in anything he did in our out of his realm. As a private person he was carefully attuned to each of his student’s feelings or sentiments. He was always generous and full of good spirit. This was evident in any endeavor he took on even when to act and when to stand down. There was one example in reference to regulation #4 of his code of ethics on excessive drinking. There were members who did imbibe too much and coerced other outsiders to drink and revel they were expelled. There was an incident of interest during the 16th year of Showa in Wakayama Shi there were several places that people gathered regularly. One man Urasaki Shobin who was a Shubue member was normally a very peaceful man. One day at a local sake stand a dispute arose between him and another local Dojo member about their system. Although Urasaki-San was normally peaceful he was of late quick of temper and abusive naturally or because of alcohol no one knew. So he had a one on one with this other Dojo member. But before anything happened Uechi Kanbun intervened and quickly de-fused the situation as a true Bushi should. Afterwards Kanbun sat down with him Urasaki-San apologized but Kanbun expelled him. Kanbun even as a private man but when in public he was iron willed. During the 27th year of Showa (1952) the Shubukai regulations were revised and updated in a general meeting in Ginowan-Shi. The following changes were made: “Uechi-Ryu Shubukai In Kaisoku”
During the Showa era’s 8th year there were regulations enacted for Uechi Kanbun’s organization. These regulations were in place to ensure a student’s progress is monitored and his mind, body and spirit and being well developed. These meetings were scheduled on a regular basis and well controlled. The spirit of these meetings was said to be conducted in a militaristic manner. The provisions in these organizations regulations were abstract in nature and were constantly subject to change. As the old regulations were changed so did the organization. The Shubukai’s lifeblood was its ties with the military, but once this militaristic attitude got out of hand the regulations were changed to follow modern day rules and guidelines. The Shubukai was very cautious when talking of their style or system in close association of the military. This was especially important if one of their members were pro-military. Many changes were initiated between the 8th year of Showa through to the 27th year of Showa. Kanbun kept this organization alive by either expanding or affecting dissolution of certain parts of the organization or its members. Uechi-Ryu Karate during the 35th year of Showa before and after 1960 this organization leapt forward with its expansion efforts right into modern day. This is especially so in America especially in most all areas of New England states centered around Boston, Ma. In other areas in and out of the Continental US Uechi-Ryu Karate-Do was expanding at a very fast pace because of its popularity. One big improvement at the time the Master Text was written on Okinawa was the proliferation of the style through the sacrifices of the many Okinawans, Japanese, and Americans and other foreign country nationals throughout the world. The expansion of this art through the help of these individuals is greatly appreciated by all. The Uechi-Ryu Karate-Do by-laws ill be talked about next. We have picked six that are of importance. I - Uechi-Ryu Karate-Do Kyokai Rules of Engagement II - Uechi-Ryu Karate-Do Qualifications for Shodan III - Uechi-Ryu Karate-Do Promotion Exam By-Laws IV - Uechi-Ryu Karate-Do Championship By-Laws V - Uechi-Ryu Karate-Do Shiai or Contest By-Laws VI - Uechi-Ryu Karate-Do Referee By-Laws These rules or by-laws were established to benefit all to enhance the expansion of this art. The Uechi-Ryu Karate-Do Kyokai opened up its management center branch offices during the 35th year of Showa. This helped out local Dojo’s in solving local problems with their organization. Since that day the ability of the Dojo to operate effectively was increased by 50%. The heads of these branch offices handle all the clerical work relating to the activities of the Dojo. Much work is required to keep track of all the transactions that involve a particular Dojo. These managers have to have a keen business sense or acumen and a good judge of people or character. This helps him better deal with the Dojo head and his students. The pressures of business were hectic for the association managers. There were daily reports to file or requests for information to answer from all over the world about Uechi-Ryu Karate-Do Kyokai. The man who heads this is Kirin-San. He is the one who does the recording and answering of mail for the Uechi-Karate-Do Kyokai. He has been noted for his meritorious service for carrying this organizations record keeping into the modern era. ---[Bu wa Gi no tasuke], wo matta ku shita Ni-Nin no Kobushi-Dan Tomoyose Ryuyu to Akamine Kaei--- (The two Kobushi men who defined the terms Bu – Martial or Military and Gi – Justice. They were Tomoyose Ryuyu and Akamine Kaei) During the Wakayama Jidai Uechi Kanbun had selected many talented men to teach his art to as has been previously pointed out. There has been much written about personally and publicly. Uechi Kanbun and is students have had man interesting life experiences from which they have gained a wealth of knowledge which is being passed on to others even as we speak. Of course this life cannot be experienced just by reading the legends or stories; one must actually live this type of life to experience the road they walked. These were men of a different stock than the ones of today. They also played a unique role in the development of this art later on. Later on they were peerless in there are of expertise and were looked up to by all. They had one life to sacrifice toward an art from and they did just that. They did it to help save this important martial art form dying out or never being recorded. At times like Uechi Kanbun their patience and fortitude was tested to the limits. They were always advocates for righteousness and justice. They were two very powerful men both physically and mentally. They were also quiet and unassuming. Tomoyose Ryuyu O was also called Tomushi Nukasan and Akamine Kaei was often called Akansan Nukasan. These men were nothing-special just ordinary men who believed in a set of standards that all men should follow and emulate. Mankind looks upon these two as true Bushi of their era. For another common man to follow their lead would indeed be a difficult task. Their ancestor’s blood ran true through their bodies. Their ancestor’s spirits permeated every inch of their being. Uechi Kanbun and his son Kanei were also two other true Bushi both sage and saints of their era. Popular opinion was very high for these four men during their reign. They all shared three commonalities in appearances; Bukan or the martial look, Shakai Kan the social look and the Ningen kan or the common look. Each could assimilate a different persona at will. A true gentlemen or Bushi is never afraid to approach life or any situation with nothing but resolve on his mind. This describes Tomoyose Ryuyu and Akamine Kaei to a tee. They both at first appearances seem to be diametrically opposed to each other. But that is the farthest thing from the truth
Tomoyose Ryuyu and Mirahira Shoei were known at the time as Testsu Kobushi or men with fists of steel. These two people with their fist way background made a formidable team. They had two other friends or martial gentlemen who were also peerless in their art a Gutai Ryoku and Tei Jikun. Subsequently, from Uechi Kanbun and Tomoyose Ryuyu the art of Okinawan Bujutsu was expanded significantly during their time. Through their studies and teaching they demonstrated what true Bujutsu was all about. This natural ability they both had of being a being a Bujin took though a certain temperament as stated before. It took every bit of their time every day for the rest of their lives to reach the pinnacles of perfection in their art. They both placed great emphasis on Spirit and Technique ever since they had the good fortune of opening their school of Pangainoon-Ryu Karate-Kutsu Kenkyujo. Tomoyose O Sensei placed great emphasis on the building of a strong body. He was built short but stout especially in the shoulders, arms, abdominal region and the legs. When he worked out he often worked on both the offensive and defensive techniques but more people had said on the defensive side. He also worked both sides of the body equally so he would be ready if needed to defend or protect from all sides individually or all at once. When he worked with his seniors or his students he instructions were implicit learn from each other that is what Kumite is all about. Each should try to anticipate the other. Always try to be one step ahead. Everyone makes a mistake that’s how we learn he would say. He often was more literal or vocal in practice than his seniors. He wanted to ensure that his students understood what was being said, why, its purpose, and what other applications could be gleaned from a situation or technique set. But he was a very demanding teacher who wanted your all. Tomoyose O has always said that a kick and punch should always be one action when working with a partner. The hand for example if using a Shuto-Uke in conjunction with a kick i.e., Shomen-Geri using the tips of the toes should be combined into one smooth action. The idea is that these blows should be one strike or one blow to figuratively disable an opponent whose poses a significant threat to ones life. In practice it still is one kick one strike performed in one smooth action. The ultimate action is that all hand and foot actions should be like a flash performed with an iron spirit. The action could appear to be as soft as a flower but the impact could be devastating. This would be a reverse of the Hard/Soft rule. It would appear soft but end up hard. Uechi Kanbun encouraged and taught Tomoyose O along these lines on this same theory. There is a reason for this idea of Gi no Hatsuru or a reason for justice in the world. If you have enough people trained in the way and if the circumstances arose there would be individual/s that would be there to right a wrong for all the right reasons. It would not necessarily have to be a lethal response unless other mitigating circumstances warranted such an action. But the ability would be there just the same. This is the way that Bushi of old were taught. Again this defense is like the sword having a dual-purpose one can take a life and the other side can chastise. This is why some of the great Uechi-Ryu Karate-Do leaders today are in place is to teach us the right path we should take. Tomoyose O and the students he taught a little bit of him in them both physically and mentally. Part of his Chi or spirit is in them to pass on to others today. Tomoyose O’s life career was centered on righteousness and justice. He stayed on this track up until the day he died. Tomoyose Ryuyu O during 45th year of Showa (1970) 2nd month, 19th day was stricken with an acute illness an inflammation of the intestines. He was stricken down in his prime a true Bushi. He died at the age of 73. Akamine Kaei was born during the 41st year of Meiji. During that time Uechi Kanbun was 31 years old and Tomoyose was then 11 years old. Akamine Kaei in present day (at the time of the writing of the Master Text) was also a very tall and muscular person. He had a very heft physique. His size and features were deceptive in a way. His strength and feats of martial actions were legendary. Tomoyose Ryuko loved to talk about the old days about his father and Akamine Kaei. He liked to tell the tale about the lessons Akamine Kaei learned from his wise mother Utonono; especially the one about righteousness and justice. From childhood Akamine Kaei was brought up knowing and obeying the rules for living a good life. Knowing and training in the martial way made him better person both physically and mentally. As a young boy growing up he was always grappling or wrestling with boys his age and older. His family seeing this knew that he would be destined to do great things. So on that line he was introduced to the art of Karate by his uncle Akamine Kakyo in order to ensure that he grew up properly in society. He had the body stature of a Sumo wrestler and he loved wrestling. But once introduced to Karate he changed his mind. He knew now that he found the art that best suited him. When there is talk of Tomoyose Ryuyu O and Akamine Kaei Tomoyose Ryukuo’s heart soars with pride especially if he is weaving the tale. Akamine-San was always asking questions like what, where, why and how. These five questions helped him set a logical sequence of events in order to explain things martial. One must be specific at times he always said in order to make sense. His personal appearance was imbued with power and certain magnetism. When explaining a martial concept he liked to use numerical values located with a space or dimension in order to prove a point or to ensure one under stands what happens when you do this, much like in physics. He also liked to discuss the theory of existence and the differences in time space relationships. He was born with a certain boldness to question everything like most Bujin he had a natural abundance of talent. In the beginning he learned much in private instruction from Tomoyose Ryuyu O of Pangainoon-Ryu Karate-Jutsu. He also received personal guidance form Uechi Kanbun on how to forge a strong mind or spirit. Akamine Kaei was a true saint and a martial gentleman. He was at peace with himself and life in general. From Uechi Kanbun he learned Gi no Seishin. DAI SHICHI SHO SECTION VII WAKAYAMA JIDAI WAKAYAMA ERA In the world today how does chivalry and generosity tie in with Kobushi-Ho and the way of living in peace? Uechi Kanbun upon learning his art found that both terms apply directly when learning this art. He believed in the faith of righteousness and justice. He was a keen learner and a very astute observer. If one lives a pure and just life as he did this will be a guide for others to follow and set an example for future generations. To stand up with a strong spirit and believe that ones actions are honest and right is the ultimate goal. This idea is re-enforced more when one trains in a martial art. The martial art is but a vessel for these tools to reside in. How these tools are used is up to the individual. Tomoyose Ryuyu O taught and believed in these same principles. Tomoyose’s younger brother was an accomplished Bujin also. He and his brother learned the secret art of Chinese medicine, it processes, manufacturing, and prescribing. His younger brother taught Akamine Kaei this same art. All three shared a very close relationship in respect to this arcane of Chinese medicine. They also shared and were of one mind in any of the arts of Bujutsu. Especially in the term”Gi no tame ni tachi” (Stand up for righteousness) and “Gi no tame ni Uchi or (Strike a blow for justice). Akamine-San was well known in the Naha area in his later days a much respected martial arts expert. He was peerless in courage and strength both mentally and physically. He went out of this at times to seek out acts of violence or villainy. He did this to be able to enlighten those less fortunate. Many people in the Naha area came to him for guidance especially the jobless. Evil in any form is easy to manage if there is a strong influence of good in the area. There were many situations which came up that Akamine Kaei was directly and indirectly involved in. These were normally in the form of challenges by other students or teachers wanting to assert them in one form or another on another. Akamine Kaeu had mediated many and guides them away from the harm. Some were left alone to solve their own problems, as direct intervention would have only worsened the situation. Akamine Kaei did this out of respect for Uechi Kanbun and Tomoyose Ryuyu O. He was always in control of any situation no matter how volatile. Many people who thought they were experts talked only ignorance and Akamine-San knew it and he often guided the situation to make the other believe he was wrong thru non-violence. There were many who knew of Uechi kanbun and his students and often challenges were issued but politely refused for one reason only to keep the peace. The best sword is the one that’s always sheathed. There those though who had to be stood down or put into their place quietly and quickly in to ensure them of their proper place in society? Akamine-San had even traveled off of Okinawa to other Asian nations like the Philippines. He wanted to see if word of his art had spread to others and w he wanted to make sure that it was being transmitted correctly. During the 13th year of Showa through to the 18th year he engaged in commercial trade with several south sea island countries. In those days trade was a very fast moving business. I think Akamine-San like the fast pace of business and where it took him. During the time he traveled he met many people for example: 1. Nakamoto Kyosei a Shorin-Ryu stylists:
During the 14th year of Showa the Okinawa Remmei was formed. Also formed was the Palau Okinawa Jin-Dai. The reason of this organization was to bring together the respective leaders of these islands to introduce and share the ideas of Uechi-Ryu Karate-Do. Here in these southern island groups we have the center for the Okinawan Karate-Do Kyokai. This organization at that time gathered funds in the amount of 1800 yen per person to support this society and its dojo located in the city Koror and run by Kokujo Taku. He was a resident of Naha city on Okinawa. Its associate president or vice president was Yamagawa Shoko. This dojo and its activities are all dependent on funds received by either does or donations. There were many people who were interested in this art including the Palauan military. The people on this island are a very gentle, kind and understanding people. They have the spirit or mettle to learn and develop this art. Other arts’ building out in the South Sea Island groups was Goju-Ryu and ran by Yamashiro Suei. His art was known as Tamashiro Suei no Tetsu Kobushi-Ho. Then we have Uechi-Ryu Karate-Do run by Tamashiro Bunkichi. Tamashiro Suei in a limited partnership capacity provided some of the funding for these dojos. They all used the same proverb within their dojo. “Gi no ato wa Bu nari” or Justice thru martial means. Tamashiro Suei was a friend and trading partner with Akamine Kaei. They also had a credo “Bushido Seishin no koyoshita kifu no ari senren sareta Bujin” or the Bujin’s job is to advance his art through the spirit of Bushido. In Palau the Okinanwan Karate-Do Honbu leader Akamine Kaei had an important job in maintaining and managing this headquarters. He also had all kinds of trade prospects open up to him while on Palau. After that during the 16th year of Showa before the opening of hostilities between Japan and America their was a temple built on Palau called Shinrangan – Tenno-Ji de Shu shincho to toki ni uchi jiru ni shita or a temple dedicated to a god who takes vows before going into battle in case one should die. During the war the military commander and the thought police prayed here. Many Japanese overseas in this area were draw into military service during the war. In those days many of the local Japanese businessman did help the war effort in and out of military service. Many of these Japanese were Bujin and had extensive martial arts training. In those days on Palau is was rare to see Japanese who were not involved in the war effort. These were not claiming any side they were for peace. Again many of these were Bujin. They got along well especially with the Chinese. They used the Chinese as scouts to warn if any Japanese military approached an area where these non-war Japanese were operating a trade. The above is in the personal writings of Akamine Kaei labeled Kinto Ryutaibu. He was a novelist of sorts; he authored articles on Tenko-Do and Kan Judo. Of the latter he received his information from Jigoro Kano. His idea was to write a book about Budo and Jodo and their differences. During the age of Judo many books were written on this art and was common knowledge. Akamine Kaei wanted to write a novel a bout Taikyoku Karate that ended up as Karate-Do no Gendai or the new age of Karate. This was a very powerful and well-motivated writing. Although fiction it was well written and sold many copies. The hero in this novel Ryotai Shibu was a model of Okinawan Karate-Do. An excellent fighter, and was an advocate for truth and justice. Akamine Kaei was supposed to be the longest and oldest living Okinawan. He was also the advisor to the Okinawan Sumo Kyokai. When he was 67 years old he was still in the international limelight. He also held a position on board for the international sight seeing joint stock corporation. He was a devote Shintoist and always was prosperous in any endeavor he took on. He helped build up many companies on Okinawa. He was involved with the build out of the national highway on Okinawa and was also involved with most of the industrial societies throughout the Okinawan island chain. Not many of the men like Akamine Kaei and others had the imagination or the background to take these arts to their heights that they are today, especially in out of the way places. Bujin such as himself should be looked up to as models for today’s new breed of warriors. With the new age of Karate already upon us people in these arts are taking their art to new levels of popularity like our past elders Sakuya Kinto and Akamine Kaei. Much of Akamine-San’s work is outlined in his book Karate-Do no Ichi Dai. In the world the martial spirit and the martial gentlemen need to be better developed to its limits in order for one to achieve the Bugei no Tatsujin level of expertise. Although there are many today that fit in this category this effort must be ongoing, in order to keep up the standards required to be a Bushi. There are many sub-arts to any art that one must excel at especially at the Dan Level and above in order to appreciate the true beauty of a martial art. I think people need to transcend beyond physical and concentrate more on the spiritual side of the self. One must also look at what he is giving out as a finished product. One must ask what sort of model am I? One must look at their art in terms what the Japanese call Nai-Shitsuteki or inner qualitative analysis. One must look at ones art this way in order to ensure that are you are giving your all both physically and spiritually? Many things of interest in an art may lie dormant or not used. Why is that because someone may not understand the principle? A good teacher always develops himself in every way possible. This is done so that when someone does come along with promise they can be taught a little more that something normal. This is in the nature of the “One Law” of a martial art. This was covered a while back. Humankind must excel in the development of the self first. If not then one will be in opposition to the learning’s and teachings of any martial art. These types of theories or ideas even today seem obscure or unrelated. But it couldn’t be closer to the truth. Akamine-San did use these types of applications when teaching an advanced student. Budo in the world today still uses natural selection when initiating adepts. The concepts of Budo and the Bushi are still misunderstood by most. They think of this as a term only applicable in days of old. They are applicable in today’s world. Survival is the key in most any civilization. Many of the arts and their techniques can be very useful in even modern day society, not just for self defense but in practical business matters or when dealing with one on one or in a group. If properly trained these martial techniques, laws and principles are multi-faceted tools to be used to ones advantage or to benefit others. Many Bujin are still around today walking around in today’s society. They are quite unassuming individuals who are on a path toward spiritual. This is an ongoing effort in ones life. They often take different paths to test and try their theories or methods. Often times they run into people who are interested. They stop evaluate and then try to teach others what they learned, hoping to develop another in following the same path. The path may be different for some, but the end result is the same. Once a person achieves certain levels of technical expertise or spirituality then he is ready to learn and once these basics are honed and perfected on can start to develop outwardly as well as inwardly. This has to be done in order to maintain a good balance of the In/Yo. Man must be centered at all times with himself and his natural surroundings. This can be accomplished through the study of Bujutsu. With the proper cultivation this art can take one too many different levels. When one is ready to learn and all is skills are brought to bear as a composite then that’s one level of achievement. There are many others beyond that. Once one has developed, understood and practiced theory, skill, spirit and body many different dimensions of power in their martial skills will be seen. These are very powerful tools. These types of skills to work on year after year may come sooner for some but it may take a lifetime for most. Where most are stopped at is when things like anger, jealousy greed can be like a rock in the pond, ripples are created which only magnify the first and on and on. This can and will stop a person from realizing his true potential. Some martial people it is said can manifest certain senses or attitudes, which can stop a person just as easy as a physical technique would. These people are rare in nature. There past exploits and writings should be looked at as guides for the future Bushi. The book that Akamine-San and another individual wrote Karate-Do Ichi-Dai as a guide for the life of a Bushi. They detail what the training entails, the philosophy and the spiritual path or way that the Bushi must follow. The idea of Budo according to Akamine-San is to develop the inner and outer self to be calm, quiet and spiritual passiveness passive. This is the way the martial life must be lived in order to achieve any form of enlightenment. In his book he also talks about meditation. Before, this sub-art was not emphasized, but it now fast becoming an integral part of Budo. It has been misunderstood because of many untruths or falsehoods about this sub-art. Meditation enables one empty the mind and focus on nothing. It serves to calm and relax a person through a routine breathing exercise. It is also designed to take one to a higher spiritual plane that cannot be experienced in normal life. Extraordinary effort must be taken when practicing this art. We often practice a form of this when we do Uechi-Ryu’s Sanchin Kata. It’s a form of moving meditation whereby one is not blanked out but on another level of existence and still aware of what’s going around you. One must work at attaining a spiritual calmness in any art in order to be free to let the body do what it has to do i.e., when performing Kumite or Jiyu Kumite. This one learned and applied properly one can detect on another level what the opponent may or may not do. This can be accomplished by a highly developed sense to know what he will do next by detecting changes in the opponents Wa. This of course takes some many decades to learn to develop. Such is the path of a true Bushi. It’s hard for most to perform at this level as mankind has a tendency to slip back to old ways of handling a particular situation. To be able to react in a violent situation with out thinking is one level of accomplishment of this sub-art. When properly trained and one is in proper control nothing can pierce his Wa not violence or chaos. Through positive control and the use of spiritual passiveness once can achieve almost anything. One can also store certain energies within the self when learning this sub-art. It can then be used and replenished to a certain degree. However, this type of training must be done consistently in order to make it work for you. One must also practice “Gi no ato wa Bu” or To attain justice thru the use of a martial technique. Bujutsu is predicated on either action or non-action. With two-experienced Bushi, receiver has already perceived the opponent’s actions there are two choices; action or direct intervention, or non-action by not having to act because, and the other knows this hence a stalemate. Or the one can sense this and walk away as long as there are no other innocents involved. In society today most martial origins or legends are dismissed as being just that; legends. But some have proven that wrong in that there is proof positive of what a true Bushi can do or achieve. Spiritual passiveness can be learned through Kata it states in the book Akamine-San and his partner wrote. To understand the center of action, leads to understanding inaction. The learning of the simple things can lead one to a greater wisdom. Akamine-San always talked of his origins beginning with Uechi Kanbun and his Pangainoon-Ryu Karate-Jutsu Kenkyujo. He counted his blessings every day o his life for the picking the proper path. He referred to Uechi Kanbun as did many others as a true Kobushi-Ho Saint. He states that Uechi Kanbun provides him with much spiritual influence during his early training years. To meet and learn under true martial gentlemen, who adhere to the customs and attitudes of the Bushi is rare indeed. I big part also of what was explained above also understands the meaning of spiritual energy in man. To be able to detect weakness or frailty in another is another by product of this intense training. True martial bravery is in rewarding the good and neutralizing the bad. Akamine-San had many such incidents of personal bravery noted in his career. He had at times put his life on the line to help or save others. A person who can step from the calm in to the eye of a storm and perform feats of bravery is to be heralded as a true Bushi. One though must be both sound physically and mentally to achieve feats such as these. One must live a life away from decadence and sin. Akamine-San was a very quiet man who always remonstrated others for not following the proper path. Many of his seniors looked up to him as being a model Bushi.
The martial spirit of the Japanese people still runs deep. If the Akamine-San’s model is being used this spirit of the true Bushi will always be present. The younger people today should emulate their elders. This way the old ways never die, also in modern day many have a different view or philosophy of life. Many shun the way of the gentlemen and aspire for a different venue one that is less rigorous. The true way cannot and will not manifest itself to those who follow this path. Many probably have been offered or seen the gold ring of life and either grabbed it or did not see it when came knocking. There also have been those Japanese who have left their careers to follow the path of a Budo-ka. They have gotten themselves back and track and still were still able to operate in the mainstream society. One has to often forget about the future and concentrate on the present. People often loose sight of all things through complacency. One often needs a mentor to re-instill these old ideas back into the person. Everyone should read the Bunkaku or old texts and martial literature. The masters of the past have left a treasure trove of information available to those who want to dig it out.
(Uechi Kanei’s in Hyogo City in Osaka and the birth of Uechi-Ryu) Osaka ni Shibu Dojo Kaisetsu (The opening of the Shibu Dojo in Osaka) The second headmaster to Uechi-Ryu Uechi Kanei-Sama had many expectations during this era. He had coined a phrase then “Gin no Ran” or loosely translated to leave a mark of prosperity. He inherited much from His honored father Uechi Kanbun and honored Bujin. He inherited his father keen wit and character. He also inherited his father’s exceptional motor skills when it came to the martial arts. He practiced long and hard under the ken eyes of his father to hone and develop his skills to a razors edge. He practiced day and night to forge his mind, body and spirit. Every day his body gained more and more muscular strength especially his arms, legs, and upper and lower torso. His revered father gave him many years of dedicated guidance. He after 10 years of study had far exceeded his father’s expectations along with his peers. He was the proud owner and master of the Osaka, Hyogo City Shibu Dojo. The Dojo’s signboard had changed a little which now read:: Pangainoon Karate-Jutsu Kenkyujo Osaka Shibu”. In his Dojo he always said that karate is a tool for neither resolving problems nor creating them. In those days he always emphasized that Karate was a path for good not evil. His students were screened very carefully and given strict rules of engagement to follow. Even though a problem could be fixed thru physical interventions it should be done because it would detract from the art and reflect heavily on the teacher and past elders. This was the same for most styles back then. Uechi Kanbun and his son Kanei wanted to spread the word of this style but in a right way for all the right reasons. He instilled and inspired into the youth of the day what it was to be a true Bushi and he did that by properly teaching his art. He would teach the student the basics until he felt comfortable that this student understood these principles, and then left it open for the student to figure out the right path. The students came and went. Some stayed and some did not make the cut and or got interested in other arts. Either case he let natural selection take its course. He advised and watched. He found no lack of spirit in most he taught. Uechi Kanbun was like a magnetic needle on a compass always pointed in the right direction and he drew students to him like bees to honey. Those who endured the training brought great joy to Uechi Kanei’s heart and soul. Those who excelled to higher plains also made him very proud and the students in his class, never acted frivolously or going hither and yon. They all were serious in learning their art and always performed flawlessly. -Uechi Kanei no Kekkon- (The marriage of Uechi Kanbun) After the Osaka Dojo was built up and running efficiently and was prosperous, into his life came a fortuitous change. At the age of 25 Uechi Kanei was of marriageable age. Up until this time he had only himself, his sister Shirusan and his Dojo to support. He thought about marriage many times. Then someone stepped into and changed his life forever. Uechi Kanei’s life changed during this time he was introduced through a Miai or marriage meeting to young woman Nakahara Shige-San who worked at a war plant near the Osaka Dojo. She was from the same village as Uechi Kanei, Itomi mura. The house of Nakahara was a very big with seven brothers and Shige-San being the eldest and only daughter of Nakahara Eisho. Being the only daughter to seven brothers she had a busy schedule between laundry, cooking, cleaning and school. She received the majority of the discipline in this family. She longed to be married one day to get away from all this work. She had seen seventeen springs go by as she grew up. She wanted to get a job on the Japanese mainland to make better money to help her family. She was born during the 6th year of Taisho (1917) 12th month, 26th day. When she became of age she was introduced to many older suitors. Shiru and Shige who came from the same village had shared many commonalities i.e., skin color being lighter than most Okinawan’s, height and weight etc. Shige was very tall for her age and was quiet very gentle spoken. Shige was a very beautiful young woman. She enjoyed Uechi Kanei’s companionship and thought that he had a very strong spirit. After knowing each other for a half a year, which was the normal length of time for introductions and into marriage. Then during the 14th year of Showa 10th month, 18th day Uechi Kanei married Nakahara Shige-San. They had a very long, loving and prosperous marriage with seven wonderful children. Then during the 16th year of Showa his one dream or desire to be the 2nd generation Master to Pangai-noon Karate-Jutsu and then Uechi-Ryu Karate-Do came true. He was given the title as reigning Master of this style and his eldest daughter Takenoko was born. Uechi Kanei’s 3rd generation successor would be his son Uechi Kammei. From infancy his son was Bunbu Ryodo expert. From birth he was trained in literature and the martial arts. During the 42nd year of Showa he graduated from a special college majoring in which he majored in economics, and also graduated from the Ryukyu Hoso Kobushiki Kaisha (RBC-TV) in which he majored in mass communications. So with this behind him he would be the next in line to succeed as the next master of this style. Uechi Kanei’s family consisted of three sons and four daughters. Hikako his second daughter, his third daughter Tomoko, and the fourth daughter was Keiko. His second son Kansei and his third son was named Kanbun. This Samurai family was at its peak and many worthy sons and daughters. His sons have studied long and hard to train their bodies in the art of Bujutsu. -Hyogo Dojo Jidai- After Uechi Kanei’s marriage he had a long and prosperous life and his time spent at the Hyogo Dojo was very good also. During the 15th year of Showa (1940) Uechi Kanei moved and started another Dojo in the Hyogo area in the city of Amagasaki. It was all part of a request from the people of this area to move there as there would be more pupils, which meant more revenue. During this time also the Daito Senso or the great East Asia war involving Japan and Russia. Many of Uechi Kanei’s friends, comrades or students were called to arms to support this war. They came from the Wakayama and Hyogo areas. Many previous pupils put their Yamato Damashii and martial arts experience to the test on the battlefield. Many excelled but also many died gloriously defending their Emperor and Japanese homeland. Freely these brave Bujin stood up to meet death in battle, as any Samurai of old would do. Fealty to ones lord and ones Shogun or Emperor was the watchword. Also during the Hyogo Jidai, Uechi Kanbun continued his martial and educational studies despite the war effort. His prime pupils then were as follows; Iryoha Kotoku-San from the Hokuchujo Sonzai Shogyo or the Hokuchujo area trading concern, Furuken Sokyo-San Naha-Shi Anshazai Shinkyu-Jutsu Gyo or the City of Naha Ansha area Acupuncture Institute, Itokazu Seiki-San Naha-Shi Daidozai Shugyosha or the study at the Great Freedom Society. These three individuals were like three birds of feather. All three were graded as Kyoshi Hachidan. UECHI-RYU TANJOBI (CONT) On the 15th year of Taisho (1926) Pangainon-Ryu Karate-Jutsu Kenkyujo was established. Then fifteen years later during the autumn of the 15th year of Showa it was recommended that this style change its name. It was then after much deliberation that Pangainoon-Ryu Karate-Jutsu was changed to Uechi-Ryu Karate Jutsu Kenkyujo. Then after this there was a push to change it again to Uechi-Ryu Karate-Do. Since Uechi Kanbun’s return from China carrying with him much fame with his new art till the day the name was changed, thirty-one years had passed. Time went very quickly. Then the second generation of the Uechi family Uechi Kanei took over as master. He had many good students and teachers from his and his father’s era. CHU NO BU (COMMENTS SECTION) CHUI #1 With the coming of the 11th year of Showa, 10th month, 5th day, there was a meeting held by the president of the Ryukyu Shimpokai reference the Kobushi-Ho and those involved. From this meeting another group was formed the Dai-Zadan-Kai. This association was a product of the some more prominent martial sects of which the Okinanwan Karate-Do organization became a part of. Along with this a publication was written titled Enzan Kankensha, which was a supplement of those, who are entering into the Karate-Do world to read. Almost all of the great houses involved were titled Okinawan Karate-Do Daika no Zadan-Kai. During that same year, same month on the 25th day in Naha City at the Showa Kaikan Ryukyu Shimpokai the meeting took place and in attendance were the following:
Guests:
- Chushukan – We talked before about the changes in the naming and writing of the term Karate and how that moved forward with its various changes to what it is today. We know that it all started with the terms Tang Te or Tang Fist and Tote. At first many did not recognize the name but knew the meaning once talked about. This with its spelling in Hiragan Ka Ra Te this was used extensively before also. Many in Japan used it and named their style Ka Ra Te Kenkyujo In Japan proper though in the bigger Dojo’s used the Kanji characters to write out Kara Te-Do. Some other schools also used the Kanji to read Kara Te Bu or Tang Te Bu. Bu meaning division. Some even used Kara Ken or Kobushi meaning open hand or fist. In Budo then the final outcome was Karate-Do as is used most commonly today. In the old days Tang Te was commonly used has the Tang Fist or China Fist Way. There were many karate-fighting styles using Karate or Karaken or Kara Kobushi. Also many of these arts also included Seishin no Shugyo or the study of spiritualism. Many of the famous names used their family name like Miyashioro no Tang Te or Wado no Tang Te, Chushukon no Karate etc etc.
One must look at the Kanji for the word Ho or way, plan or method. One must when dealing with a martial insure the public that is interested in this art understands what this term means and how it is applied. Let them know the history of the art where it came from and why. What impact did that have then and now and how will it affect us now and in the future where we going with this art? Look closely at the terms Tode-Do, Tote-Do and Tang Te-Do. The afore mentioned promotion society covers all of this to insure the public was well informed. The following comments are made from the groups meetings. Sato-San: To use the term Karate in this day and age is the same as using Tode or Tote. It is a specialty art taught by a teacher who is well trained is a master. They start with the basics and build from there. Kogawa-San: Many other people in other prefectures welcomed this change and saw it as a boon and followed suit with the change. Nothing was taken away from the art. If anything it made it better. Each family or family head of a major style still kept their naming convention the same as in Uechi-Ryu Karate-Do, Shorin-Ryu Karate-Do, and Goju-Ryu etc. Chusokon-San: I agree this is the way to go. Fukushima-San: The new writing for Karate is good in that Kara means open and Te means hand. The older name Tang Te meant something different I think. Tang Hand could mean a hand in any position i.e., close fist, open fist, shuto, uraken etc. This then literally would not necessarily mean an open hand right? Chusokon-San: Around the same time the automobile became popular we were still seeing sign boards like Shoto-Ryu Tote-Jutsu or the Shoto-Ryu or Shoto style of the combat hand way. It was used to announce a particular style but also to announce the success of a particular person. By re-naming Tote to Tode to Karate we keep this art systemized like Judo, Kendo, and Kyudo. We know what the main art is by these terms. Taiden-San: To most people the Kanji for Tang-Te meant something China hand. When we change people will say what’s this new term Karate? Those were the minority in this argument. Miyashiro-San: Also we have to look at where this term Tang Te came from, China. The Chinese people are more familiar with the Kanji for Tang Te and they are for the Kanji representing Kara Te. Kogawa-San: Last year the Taiku Kyokai or the Education Society had already changed over to the older Tang Te to the new term Karate as they did with Kyujutsu to Kyudo. Why should we hold up now? Hoku-San: There are several people who have not yet changed Taiden-San: Tang-Te, Tode and Tode were names that men of honor respected! Anto Sho-San: We must think about the original names Kobushi-Go, Judo and Tang-Te and the originators of these styles and they respect that we owe and pay them. Once the change is done its done forever. Chusokon-San: All these founders we know either came from China or went their to learn and developed the styles that are now in affect. I think a change such as this is for the good. They all wished for good to come of these styles and we are headed in that direction. Oto Koshi-San: In many novels written of Karate it states that of the foreign population (Then a small minority) they are most acquainted with the term Tang-Te Jutsu. Yüklə 4,92 Mb. Dostları ilə paylaş:
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