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Budo Practices The practices of traditional martial arts as Budo, the "Stop-Weapon Way," provides the tools for reaching higher levels of living, unlike most modern methods taught today. Our classes provide the proper environment necessary for the development of the mind, body and spirit. Thus enabling a heightened understanding, self-awareness, self-esteem and compassion and respect for all life. Most importantly, students learn to come to terms with themselves and others and to do that compassionately. They mindfully find balance in all that they do and learn to walk every day with a golden heart, living life to the fullest. |
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The origins of Karate-Do are filled with fact, legend, interpretations and misinterpretations. Therefore, I will not attempt to give you a detailed history of Karate’s roots (there are plenty of books out there to choose from); we simply have to agree that karate-type techniques can be traced through China, India and Greece. What I will do is give you an outline of Karate-do as it developed in Okinawa. Although native fighting systems known as “TE” (lit., hand) existed, there is agreement in general among martial arts historians that there exists a significant Chinese influence that generated modifications to the art. In 1372, King Satto of Okinawa established a tributary relationship with the Ming Emperor in China. As a result, many Okinawans left their homes to reside in China as part of the Okinawan mission, and many Chinese went to Okinawa with the Chinese delegation. Thus, a mixture of the two cultures began, and the founding of TODE (Okinawan “TE” with Chinese “TANG”) was spread throughout the Ryukkyus. Up until this time, Okinawan Te was comprised of solely of fist techniques; then the use of the spearhand from Taiwan and the other KAISHU (open-hand) techniques were also borrowed from the Chinese, as well as the Cantonese art of CHI-NA, which became known as Okinawan TUI-TE. In 1393, a group of Chinese craftsmen and administrators were sent away to Okinawa by Emperor Hung Wu to show support for King Satto’s regime, as well as demonstrate to the Okinawans the superiority of Chinese shipbuilding methods and administrative techniques. They started a settlement near Naha known as the “Thirty-Six Families”. Okinawan historians credit this group with the further spread of CHUAN-FA, which became known as NAHA-TE. Two great ports were created, one in Naha and one in Shuri. Trade increased under King Sho Hashi (1429); thus, the Okinawans gained an extensive knowledge of Southern Asia’s combative arts. In 1609, the Satsuma clan of southern Kyushu, Japan, led by Shimazu Iehisa, took over control of Japan. Shimazu instituted a number of restrictions on the natives, including a continued ban over the use of weapons. The Okinawans were resentful with the Japanese rulers, conflicts arose, and the practice of Empty Hand Combat in Secret became widespread. In addition, the severe pressure forced the diverse schools to ban together and improve the existing technique. Thus, the imported CHUAN-FA had further influence on the native form of martial arts. The art that arose under the unification was referred to simply as Te, a return to the original terminology of the region. Subsequently, three major schools of thought were developed. They included SHURI-TE, NAHA-TE, and TOMARI-TE. The Shuri-te system was an exotic style that emphasized speed and combined techniques with rational (practical) movements. The Naha-te system combined the Chinese hard and soft muscle change with dynamic circular movement and specific breathing exercises. The Tomarti-te system utilized concepts, theories and techniques from both Naha-te and Shuri-te, with an emphasis on intense speed and agility. In time, the Shuri-te combined with the Tomari-te and became known as the SHORIN GAKKYO, and Naha-te became known as the SHOREI GAKKYO. The end of the Satsuma rule in 1872 led to an intense rivalry between Shuri, Naha and Tomari schools, since they had no common enemy to fight. This further resulted in open quarrels and a bad reputation for those who practiced the art. However, in 1902 Karate finally surfaced from its secrecy. The Okinawans, recognizing its valuable character-building aspects, introduced it as part of the physical education curriculum of the First Middle School of Okinawa upon the suggestion of Shintaro Ogawa, commissioner of schools for Kagoshima prefecture (Okinawa was officially a part of Japan by then.) The first instructor was Anko Itosu. Soon afterward, a number of men became well known as Karate-do instructors. Among these earliest instructors were Gichin Funakoshi, Chotoku Kyan, Kenwa Mabuni, Choki Motobu, Uden Yabu, Chojo Ogusuku, Chojun Miyagi, Zenryo Shimabukuro, Chomo Hanashiro, Chosen Chibana, Kentsu Yabu, Eizio Shimabukuro, Juhatsu Kiyoda, Ikanbun Euchi, Kanyro Higaonna, Ankichi Arakaki, Hchan Soken, Fusei Kise, Shiguru Nakamura, Soken Matsumura, Bushi Matsumora, Tatsu Shimabukuro, Shoguro Nagazato, Shosin Nagamine and Meitoku Yagi. Today, there are three major systems of Karate-do on Okinawa. They include:
Goju-ryu and Shorin-ryu contain sub-groups which include: GOJU-RYU Chotoku Kyan (Kiyatake, in Okinawan dialect) was considered to be the founder of Okinawan Shorin-ryu Karate-do. His most noted students were:
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(KIYATAKE-HA SHORIN-RYU KARATE-DO) Chotoku Kyan was born in December 1870 (Meiji 3) at Shun Gihomura as the third son of Chofu Kyan the eleventh generation of King ShoSei under the fourth period of King ShoSei at Ryukyu. His father was the important retainer of the Lord Shotai who lived in Tokyo as the final King of the Ryukyus. His father was well trained in the art of Okinawa te and was an authority of both the Chinese and Japanese classics. Choto Kyan was taken to Tokyo by his father at the age of 13. There he studied the Chinese Classics at the Nisho School until he was 16 years old. He was small and weak compared to his father. Chofu Kyan worried about his son’s physical condition so he trained his son in the art of Sumo Wrestling. After Chofu Kyan’s tour of service in Japan ended, he and his son Chotoku went back to Okinawa and lived in a small house at Hoko between Shun and Mawashi. When Chotoku became 20 years old, his father asked the great Shuri-te masters Sobi Matsumura and Ankoh Itotsu of Shuri Yamakura-mura to teach his son Shuri-te. Chofu also sought the guidance of the great Tomari-te master Koken Oyadomari to help round off Chotoku’s training and physical conditioning. Chotoku, with his tenacity and dedication trained extremely hard and by the age of 30 earned the nickname Kiyabu Miisho. Miisho was the title given to those who excel in the art of Te. Chotoku was not only a quick learner, he demonstrated an intellectual capability to further develop the art he was taught. Chotoku believed that skill in Te was a matter of 30% physical training and 70% skill, strategy and intelligence. To supplement his hard training in the empty hand method, Chotoku took a special interest in the use of the makiwara. He used it to harden his fists and strengthen his legs and kicks. He used two types of makiwara, a flexible one for punching and a round, stable one for kicking. Chotoku is said to have developed over 50 ways of punching and kicking the makawara. Day after day Chotoku trained hard to become strong and often looked for different ways in which a small person could defend himself against a larger opponent’s attack. He examined numerous methods and techniques from many different methods of fighting, finally he discovered a method that met not only his needs, but those of his students. His theory was based on the concept that "speedy actions - excel powerful attacks." Chotoku begin to train in and teach the double speed punch technique from a number of angles and positions. He believed that even if the attack is very powerful, it will not be effective if his students could quickly avoid and simultaneously counter attack with a double speed technique to a vital part of the body. He advised his students, that if a small person mastered this technique, he could then easily beat a larger opponent. From that moment on, Chotoku trained himself to move faster and created techniques that would help his students move faster. through this method of training, he found many ways in which he could use his opponent's power and strength through the use of speed and accuracy. Chotoku Kyan was also called from "Chan Mi-gwa" (small eyed) Kyan. It was a fact that Chotoku suffered from a astigmatism and his eyes were some what smaller then his rather small face. Chotoku taught eight kata; Kusanku of Chatanyara, Ananku which he brought back from Formosa (Taiwan), Seisan and Gojushiho of Matsumura, Chinto of Matsumora, Passai of Oyadomari (includes Passai-Sho & Passai-Dai), Wansu of Maeda. Chotaku had trained in the Naifanchi of Matmusura but chose not to teach them as part of his way. After the abolition of clans and establishment of perfectures in Japan most people of the ex-military class lost their jobs. This also brought serious problems of how to make a living to Chotoku Kyan. Since he had property from the family Sho in Dokutani-mura, he moved there to do become involved in agriculture and work as a wagon master. There he continued to practice karate under Kitaya Yara (Chantanyara). During that period he mastered the Kusanku Kata. Later, he built his house near the Hisha Bridge of Dokutani-mura and proceeded to teach karate (formally called Te) td the people of the village at Kadena Police Office and the Agricultural School. This is when Zenryo Shimabukuro, Tatsuo Shimtabukuro, Eizo Shimabukuro, Shoshin Nagamine and Tsuyoshi Chitosei trained. Chotoku Kyan used to say, "To be good at mastering Karate, you have to practice hard and you should not depend too much on your physique, 70% effort and 30% physique." "Effort to continue the practice is the most important and the best way to succeed. It is not a question of physique, but of effort," are statements often uttered by Kyan. Having taught Karate for many years, Chotoku Kyan, while living in Ishikawa-shi of Chuto-gun, passed away on September 20, 1945, at the age of 76 because of a food shortage. Chotoku Kyan remains a great influence on the many systems of Shorin-Ryu Karate-Do taught internationally today. |
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** KIHON KATA was developed and used by Kyan to teach basic stability through the use of stepping and spinning body movement. * Kyan began his karate career in the middle school under the guidance of Yasutsune Ankoh Itosu. Some historians call Itosu Kyans Master Teacher, but further research proves that Kyan referred to Itosu as his FIRST Teacher with whom he spent a little time with. Kyan felt that the other five karate masters to be his fathers. In honor of Itosu, Kyan taught the five Pinans that were created by Itosu, but he never listed them as a part of his system.
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SHU: refers to the strict idea of obedience to tradition. This is the stage where the student is NOT FREE to interpret, and must strive to emulate that which is described as the "perfect" stance, step, or block. According to F.A.J.K.O. this stage of rigidity lasts up until the rank of SANDAN. At the Sandan level the Karate-ka experiences the concept of HA. HA: refers to the idea of breaking away from tradition. This is where the Karate-Ka begins to develop the technique in a fashion that best fits his/her physique as well as mental development. This period of development lasts until the GODAN LEVEL. This is the point when the student experiences the concept of RI. RI: refers to the idea of transcendence from tradition, that is to begin research into the tradition and explore new undeveloped techniques yet untouched in the Ryu. The Karate-ka at this point is viewed as a master of his/her art and is now on the road of creation and self-perfection.
SHU - OBEDIENCE TO TRADITION
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Brattleboro School of Budo Please do not copy or redistribute the contents of this web page without authorization. |
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