MEIBUKAN MAGAZINE House Of The Pure

Mario McKenna on Tou’on-ryu Tradition? What Tradition? Tou’on-ryu Kicking Techniques History of Northern Shaolin, Part 1 Courtesy of Mario McKenna. THE INTERNATIONAL WEB BASED MARTIAL ARTS No 5 JULY 2005 MAGAZINE AS A PDF DOCUMENT MEIBUKAN MAGAZINE

House of the Pure Martial Arts WWW.MEIBUKANMAGAZINE.ORG No 5 July 2005 MEIBUKAN MAGAZINE House of the Pure Martial Arts No 5 JULY 2005

MISSION STATEMENT Column 2

Meibukan Magazine is an initiative of Lex Opdam Self-activity and Mark Hemels. Aim of this web based magazine is to spread the knowledge and spirit of the martial arts. In a non profitable manner Meibukan Magazine draws attention to the historical, spiritual and tech- Feature 2 nical background of the oriental martial arts. Start- ing point are the teachings of Okinawan -do. Tradition? What Tradition? As ‘House of the Pure Martial Arts’, however, Karate-do practitioners often think of their art as the transmission of a pure and Meibukan Magazine offers a home to the various authentic martial arts traditions. unchanging tradition. Just how traditional is their daily visit to the dojo? Mario McKenna dispels some of the myths surrounding “traditional karate”. FORMAT

Meibukan Magazine is published several times a Interview 5 year in an electronical format with an attractive mix of subjects and styles. Each issue of at least twelve Martial artist Mario McKenna on Tou’on-ryu pages is published as pdf-file for easy printing. Published editions remain archived on-line. We Mario McKenna studied Tou’on-ryu from its current headmaster Shigekazu have chosen a low picture resolution for easy Kanzaki. “Tou’on-ryu is very much a time capsule of old Okinawan Karate. I feel a downloading. strong sense of responsibility to be a part of protecting this style from extinction.” Readers of the webzine are enthousiasts and practi- tioners of the spirit of the martial arts world wide. 12 PRODUCTION Technique Tou’on-ryu Kicking Techniques Editor in chief Sporting competition karate has increased combative distance between opponents. Lex Opdam This has changed kicking technique applications. We take a closer look at a Executive editor “frightening, old style” kicking technique from Tou’on-ryu’s . Mark Hemels

Editorial Board Matthew Jones Iwan Meij Review 14 Jeroen Verhoeven Classical Warrior Traditions of by Diane Skoss (ed.) Contributors Mario McKenna Lex Opdam Mathieu G. Ravignat History 15 Marc van Dam Northern Shaolin: From Bodhidharma to the Boxer Rebellion Art director Too often a Kung-Fu style is attributed to a mysterious monk or master Iwan Meij descending from the mountains to teach the local peasants. In this first of two parts, we examine the history of Northern Shaolin up to the 19th century. SUBMISSIONS

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House of the Pure Martial Arts WWW.MEIBUKANMAGAZINE.ORG No 5 July 2005 Self-activation Tradition? Over the last decades, with the passing of an entire generation of Okinawan karate and kobudo masters who founded What tradition? many of the ryu’s that exist today, there has been much talk about the loss of technical knowledge that has been lost Karate-do practitioners often like to think of their martial art as with them. the transmission of a pure and unchanging tradition. But just In many ways, researchers are attempting how ancient and traditional is their daily visit to the dojo? to recover this knowledge in order to pass it on to future generations. However, one Mario McKenna dispels some of the myths surrounding often overlooks that the highest form of “traditional karate”. education – the kind that stimulates the student in spiritual growth – is vanishing - by Mario McKenna - as well. The latter accomplishment is of a much profounder significance regarding the transmission of martial arts than mere technical skills. All karate-do practitioners know the images of bygone centuries and colorful, feeling of grabbing their keikogi and quaint masters, when you get right Spiritual growth through education is in- heading out the door to the dojo two or down to it we are probably talking about extricably attached to self-activity. The more nights a week to train. If you traditions begun by your basic ordinary martial teacher should always keep in stopped and asked him or her what it people; the Kinjo’s and Higa’s of Okinawa. mind the delicate personal relationship, which he or she engages when guiding a was he or she was devoting so much So, with that in mind, what I would like student. This is to serve general and indi- time and energy in studying, they of to do for the next few paragraphs is to vidual methods that should not only set course would answer something to the dispel some of the myths surrounding the door ajar to under-standing and effect of, “Japanese karate,” “Okinawan karate in the hopes of giving the reader creativity, but also fully open the door to karate” or “Traditional karate.” This a better perspective on his or her practice. integrate this matter into daily life. It is up to the student to enter this door sounds all very well and good, but what and use the instruments and guidance exactly do these terms mean? Out of Outdoors that are offered during this process. all these terms, I find “Traditional karate” The place where all of us sweat and to be the most suspect. To be perfectly toil several hours a week, week after I observe that in our present materialistic honest, having lived in Japan for well week, year after year, is the dojo; a world, the methods that make us intro- over eight years, I have yet to understand place that most of us take for granted. spective are often considered as an assault on every day life. Lessons remain unread exactly what people are referring to “The dojo will always be there”, we and meaningful practice fails to occur. when they say that they practice may think to ourselves. I suppose it’s Methods intended to actuate this inner “Traditional karate.” Karate-do itself is only natural to assume that, but in the process require interaction between what is commonly referred to in Japan distant past, martial arts “dojo’s” as such teacher and student, and activation of as a shin budo, or new martial way, but did not exist. There were no formal the dormant intention to achieve com- more often than not karate is considered schools, no dojo in every shopping mall plete consciousness. Through discipline, concentration and above all dedication, the realm of yakuza (gangsters) or or within ten minutes drive of your the source of under-standing and creati- thugs – not a true martial art at all. “But”, house; not even a building where practice vity can be reached. people may protest, “karate has existed took place. Instead, instruction took for centuries on Okinawa!” place wherever and whenever the We should now, more than ever, attribute Well, yes that is true to an extent, but teacher decided – whether it is in an a more prominent role to the lessons from karate-do in its current metamorphosis is open field, at a family tomb or in the the past that have been passed down to us from generation to generation, and a fledgling art. And although this word hillsides. Such was the case with karate combine these with the modern didactic, “traditional” may carry with it inspiring as well. The Ryukyus had imported methodical and psychological knowledge quan’fa over several that we possess – all this in order to tap generations from this source of understanding and creati- vity. These lessons that aim to stimulate Fuzhou and not surpri- and induce self-activity, should not have singly its traditions the objective of obtaining social status, had been imported as but instead guide the way to personal well. This is summa- growth. rized nicely by Patrick McCarthy who states that, “[sic] the standard dogi (uniform) or Lex Opdam dojo concept had yet Editor in chief Inside the dojo

House of the Pure Martial Arts WWW.MEIBUKANMAGAZINE.ORG No 5 July 2005 2 Urban school changes did not occur immediately and “Up until World War II on Okinawa, As Japan entered the Tokugawa era, took several decades to be phased in, many of karate’s foremost teachers relative peace came over Japan. During but by the end of World War II, most of taught a small group of students quietly this period, bushi were no longer being the trappings that we call “Traditional out their homes or neighbouring gardens. retained by feudal lords for their profes- karate” were in place: the dojo, uniforms, There were no set curriculum, no ranks, sional services as warriors. As a result, belts, fees, shiteigata (standardized or licensing.” the bushi were forced to “make their kata), tournaments, etc. (Take a look at rice” somewhere else. Many of them the photos in ’s 1922 to be established. The deshi usually moved to larger urban centers and opened publication Ryukyu Kenpo Toudi; he trained outdoors in their fudoshi (loin- “dojo’s” to teach the warrior skills. Un- is still wearing a quan’fa (gung fu) sash. cloths, the standard underwear for that fortunately, many of these new machi- Choki Motobu can be seen wearing a generation) (McCarthy, 1999).” dojo (urban schools) were looked down quan’fa sash and what are essentially Up until World War II on Okinawa, many upon for overly formalized or unrealistic a pair of boxer shorts in his 1926 book of karate’s foremost teachers taught a training methods. Ju-jutsu dojo’s are a Okinawa Kenpo Toudi-jutsu . small group of students quietly out their clear example of how far things had Early photos of Uechi-ryu Karate practi- homes or neighbouring gardens. There degenerated by the 19th century. Of tioners often shows them practicing were no set curriculum, no ranks, or course, not all schools were interested outdoors in their fudoshi). licensing. Teachers taught individually in selling their skills to prospective students and tailored the techniques to the needs and there were several excellent dojo’s “Like it or not, this process of cultural and disposition of the student. Such was that focused on teaching realistic fighting adaptation and technical modification the case for men like Anko Itosu (1832- techniques and skills of the professional is the only true karate tradition.” 1915) and Kanryo Higaonna (1853-1915). warrior (For a detailed discussion of this The students of these teachers, men like topic see Draeger, 1973). Traditional smorgasbord Kentsu Yabu (1866-1937), Chomo It was also during this period of the machi- So, what sort of “Tradition” do we have? Hanashiro (1869-1945), Chojun Miyagi dojo, that the concept of fees originated. Certainly not one that is very old. A little (1888-1953) and Juhatsu Kyoda (1888- Traditionally, mainland Japanese bushi over fifty years perhaps. “But,” you may 1968), were all known to instruct students were paid a stipend for their services. protest, “our Tradition was handed down out of their homes as well. The modern However, this did not take the form of hard from teacher to student, all the way back karate dojo as we know did not exist on cash, as this would have been considered to the founder who studied in China!” Okinawa to any real extent during this rather vulgar. Only merchants (one class Perhaps, but let’s take a closer look at period in karate’s history. So where did up from the lowest, the burakumin, or that statement. Specifically, let’s look at the concept of the dojo come from? Not untouchables) dealt with money. Therefore, Kanryo Higaonna as a good example of surprisingly, given the influence of the it was considered good breeding for a someone studying in China and bringing Japanese on Okinawa over several bushi not to know much about money, it back to Okinawa and establishing a centuries, the karate dojo that we know even to the point of not talking about it. “Tradition.” today is fashioned after the Japanese Instead, bushi were paid in rice (the fact Most of us know that Higaonna studied model, and it too is a relatively recent they turned around and sold the rice for a form of Southern White Crane quan’fa innovation! money was conveniently overlooked). in China under a teacher named Ryu Ryu However, during the Tokugawa period Ko. He came back to Okinawa and taught all this changed. Many bushi readily among others Chojun Miyagi who passed accepted hard currency in exchange for the “Tradition” on to his students. their instruction. Therefore modern Goju-ryu is a continu- So, with this background in mind, it ation of Higaonna’s “Tradition.” Well, comes as no surprise that after karate had not quite. Higaonna studied under a good been demonstrated successfully on the many teachers, which included not only Japanese mainland for the first time in Ryu Ryu Ko (a.k.a. Xie Zhong Xiang) 1917 by Gichin Funakoshi, the face of (1852-1930), but also Seisho Arakaki karate slowly started to change. Karate (a.k.a. Maiya Arakachi) (1840-1918 or became reshaped into a modern budo, 1920), Taite Kojo (1837-1917) and Kaho consistent with all other modern disciplines Kojo (1849-1925). Most likely his in- practiced under the umbrella of the struction contained varying elements of Butokukai (For a complete overview of all his teachers. this topic, see McCarthy, 1999). This How about Chojun Miyagi then? Certainly included having a common training Chojun Miyagi passed on Kanryo Higa- syllabus, terminology, practice uniform, onna’s “Tradition” intact? Wrong again. fees, training facility (i.e. dojo), After the death of Higaonna, we find certification (Jigoro Kano’s dan/kyu Miyagi, travelling to Fuzhou in 1915 for system) and a competitive format. These training and research purposes (Higaonna Gichin Funakoshi

House of the Pure Martial Arts WWW.MEIBUKANMAGAZINE.ORG No 5 July 2005 3 1998). Later we find Miyagi, along with in Okinawa and the surrounding islands when he wrote, “When the spirit of Juhatsu Kyoda and , for people to consult a Yuta, or diviner karate-do is deeply embraced, it becomes befriending Wu Xian Hui (1886-1940) for matters of importance. Many of the the vehicle by which one is ferried (Jap. Go Kenki) a Fuzhou tea-merchant, “island” karate teachers I have met while across the great void to enlightenment instructor of White Crane Chinese in Japan have sought the advice of a Yuta. (McCarthy, 1999: pp. 102).” (Higaonna, 1985, 1996). And still later When I lived on Amami Oshima, an Although I have played the “devil’s he befriends yet another Fuzhou tea island to the north of Okinawa, I had advocate” a little in this article, for merchant named Tang Dai Ji (1887- the chance to visit a Yuta and listen to myself, the fact that “Traditional karate” 1937) (Jap. To Daiki), a teacher of Tiger her “advice”, something I would not boxing (Higaonna, 1998). Finally, in advise for the superstitious or faint of “When the spirit of karate-do is deeply 1936, we find Wu and Miyagi travelling heart. embraced, it becomes the vehicle by to Shanghai where Miyagi is introduced At any rate, unlike mainland Japan and which one is ferried across the great to Miao Xing (1881-1939) a renowned its professional warrior class, the bushi void to enlightenment.” master of Lohan Quan (Monk Fist of Okinawa were never known to embrace is a shin budo or perhaps the realm of boxing). So, what we call “Traditional” gangsters is of little consequence to me. Goju-ryu is a veritable smorgasbord of What matters is that I find karate a Chojun Miyagi’s decades of study, placed profound means of self-analysis and self- on top of yet another “Traditional” smor- learning. It is a physical manifestation of gasbord left to us by Kanryo Higaonna! my beliefs, philosophy and my ideals. One So, what we can see then is nothing that has profoundly affected my life and more than a series of adaptations and undoubtedly the many people whose lives modifications of “Traditions” by a have been touched by its practice. succeeding generation of teachers. In my opinion I would have to agree with martial arts writer Paul Okami when he Mario McKenna is a 5th said, “Like it or not, this process of cultural degree black belt in Tou’on-ryu adaptation and technical modification is the only true karate tradition (Okami karate-do. He has practiced 1999).” karate-do for over 20 years and Ryukyu kobudo for 10 years. He Religious belief resided in Japan from 1994 to The karate dojo and all the other modern 2002. Mario McKenna now innovations aside, many “Traditional teaches Tou’on-ryu and Goju-ryu karate” practitioners have often argued Chojun Miyagi Karate-do at the Kitsilano Dojo to me that it is the practice of Zen and or practice a religious discipline such as in Vancouver, Canada. its goals of transforming the individual Zen Buddhism. Generally speaking, in that is what makes karate “Traditional.” the modern karate dojo it is the teacher’s They may say something like, “We decision whether or not to include For more information about practice seated meditation before and religious training in the dojo or not. This Mario McKenna after class” or “We practice different is not to say that karate training cannot please visit www.mariomckenna.com kinds of breathing methods” or “We bow be an indirect or implied expression of to the shinden/kamiza before and after Zen, but simply that it has not been References class.” Well, like it or not, even the overtly practiced in some karate dojo Bishop, M. (1989). Okinawan Karate: conscious inclusion of quasi-religious until after World War II (Bishop 1989; Teachers, Systems, and Secret Techniques. training, in the form of Zen, is a modern Bishop 1996). London, A&C Black. innovation to the karate dojo occurring Bishop, M. (1996). Zen Kobudo: Mysteries of Okinawa Weaponry and Te. Rutland, C.E. after World War II. Self-realization Tuttle Co. The Ryukyus, of which Okinawa is the So, what does this leave us with? Draeger, D. F. (1973). Classical Budo. New main island, have traditionally been a “Traditional karate”, and all it’s accom- York, Weatherhill. melting pot of the religious beliefs and paniments as we know it, is a little over Draeger, D. F. (1973). Classical Bujutsu. New practices of the world. Elements of 50 years old. However, this lack of York, Weatherhill. Animism, Buddhism, Confucianism, Shinto venerability in no way detracts from Draeger, D. F. (1973). Modern Budo and and Christianity among others can be karate-do’s ability to serve as a vehicle Bujutsu. New York, Weatherhill. Higaonna, M. (1998). The History of Karate: found on Okinawa. A veritable smorgas- for people wishing to find “the Path of Okinawan Goju-Ryu. Dragon Assc. Inc. bord of religion. But for a large segment Karate.” Like any human endeavour, McCarthy, P. (1999). Ancient Okinawan Martial of the population, especially for the older karate can be a profound means to self- Arts: Koryu Uchinadi. Rutland, VT, C.E. Tuttle. generation, ancient folk religion still realization and personal growth. This is Okami, P. (1999). Does traditional karate reigns supreme. It is still quite common best summed-up by Kenwa Mabuni exist?

House of the Pure Martial Arts WWW.MEIBUKANMAGAZINE.ORG No 5 July 2005 4 Tou’on-ryu A Time Capsule of Okinawan Karate Interview with Mario McKenna

Tou’on-ryu is the style of karate taught and named by Juhatsu Kyoda, student of the legendary Kanryo Higaonna. In the 1990’s martial artist Mario McKenna moved to Japan where he studied Tou’on-ryu from Kyoda’s student Shigekazu Kanzaki. Meibukan Magazine asked McKenna about his experiences with Goju-ryu and its lesser known brother Tou’on-ryu. “Tou’on-ryu is very much a time capsule of old Okinawan Karate. I feel a strong sense of responsibility to be a part of protecting this style from extinction.”

- By Lex Opdam -

Mr. McKenna, could you tell us something How did you make contact about your background? with Tou’on-ryu? I was born in Belfast, Northern Ireland I always had an intense on October 20, 1968. My parents immi- curiosity about Tou’on-ryu, grated to Canada when I was six years but it wasn’t until the summer old and I later became a Canadian citizen. of 1998 that I actually started I currently work as a research and project training. It was through the manager for the Arthritis Research introduction of my good friend Centre of Canada in Vancouver, BC, and fellow researcher Joe Canada. In my first year of high school Swift that I found myself in I was talked into attending a karate the dojo of Katsumi Mura- class () by one of my friends. kami. Author, researcher and The club folded four months after I joined. holder of multiple teaching Courtesy and property of Shigekazu Kanzaki. At that time I looked around for another licenses in the fighting arts, Murakami’s dojo. The sign to the left reads dojo, and found Sensei Yoshitaka Kinjo it was no exaggeration to say Tou’on-ryu and Shorin-ryu karate-do. of Gohakukai (Goju-ryu Tomari-te that he is a walking encyclopedia of not even his own sons. He would not even Association). Sensei Kinjo was a fantastic information. Although I initially went to demonstrate the kata. I was stunned, teacher and I trained with him from 1984 his dojo to get additional training in disappointed and speechless. However, to 1994. I also managed to do a little bit Ryukyu Kobudo, one of the things I the next time that I visited him, he provided of and during my university noticed right away when we walked to me with the address of Shigekazu Kanzaki, days. It was in 1994 that I decided to his dojo was that there was a sign by the current headmaster of Tou’on-ryu. To move to Japan. I remained there for the the door saying “Tou’on-ryu”! I was say I was overjoyed would have been an next eight years until 2002. While living pleasantly shocked and surprised. understatement. I was ecstatic. in Japan I primarily studied Ryukyu Apparently Sensei Murakami had studied Kobudo, Tou’on-ryu karate-do, and Tou’on-ryu on a limited basis from Juhatsu When I returned home to Nagasaki Chikushima-ryu bo-jutsu. after visiting Sensei Murakami, I began “The first time I saw Tou’on-ryu kata to draft a letter to Sensei Kanzaki. By executed I was dumb-founded at what the next day it was in the mail. Weeks I saw. It was unlike any Okinawa karate passed and I had not received a reply. I had ever seen. It seemed to have much Being persistent I wrote another letter more in common with kungfu systems.” and sent it off and about a week later the phone rang. I picked it up, “moshi Kyoda in the 1950’s and 1960’s and had moshi” I answered. And then a voice even received a teaching license from on the other end came on, “Beppu no him. After visiting several times I asked Kanzaki desu kedo.” It was Sensei Sensei Murakami to teach me Tou’on- Kanzaki. He explained that he had not

Courtesy and property of Shigekazu Kanzaki. ryu. He flatly refused stating that he had replied because his wife had recently Portrait of Yoshitaka Kinjo president of Gohakukai Canada. not taught any of his students Tou’on-ryu; passed away and that he had had some

House of the Pure Martial Arts WWW.MEIBUKANMAGAZINE.ORG No 5 July 2005 5 Finally I practiced kata. On the exterior the Goju-ryu version of Sanchin that I had learned was very similar to the Tou’on-ryu version, but on closer examination there were many subtle differences and nuances. For example, when advancing forward instead of twisting on the ball of the foot to straighten the leg before stepping, you twisted on the big toe while maintaining tension in the inside of the thighs. The breathing and punching were faster than the Goju-ryu version. Instead of Courtesy and property of Shigekazu Kanzaki. Shigekazu Kanzaki, current headmaster 1) inhale – chamber fist from Sanchin of Tou’on-ryu. Born 1928, Fukuoka kamae, 2) exhale – , 3) inhale – Prefecture. Began training at the age of 24 under Juhatsu Kyoda until Kyoda’s return to Sanchin kamae, 4) exhale – death in 1968. Continued training under complete Sanchin kamae, the Tou’on- Juko Kyoda until his death in 1983. ryu pattern was 1) inhale – chamber surgery. I told him of my interest in Tou’on- fist from Sanchin kamae, 2) exhale –

ryu and that I would like to come out and punch, return to Sanchin kamae and Courtesy and property of Shigekazu Kanzaki. meet him. He answered that now was complete. Naturally there were many Early 1960’s, Shigekazu Kanzaki trains on the not the best time for him both physically other difficulties such as stepping, posture, makiwara in the Kyoda garden dojo. and emotionally. “Phone me back in a few tightening the correct muscles groups, forms that I learned as well. They never months”, he said, “we’ll see then.” A few but I found the cadence of the kata the had any formal name as far as I know. months later I picked up the phone and most difficult for me. dialed the number that Sensei Kanzaki This went on for about three or four There was also all the supplementary had given me. He answered and again he months. I went out to Sensei Kanzaki’s training with chi’ishi, ishisashi, nigirigame, asked me to phone back in a couple of house, we would go to the park and I makiwara and kakiya. These I encoun- months. This went on for quite a while relearned Sanchin kata, stances, basics, tered when Sensei Kanzaki took me to until Sensei Kanzaki finally consented to and strikes. The whole experience was the original garden dojo of Sensei Kyoda. meet me. exhausting, at times humiliating and The kakiya was the most interesting for frustrating, but always enlightening. me. Essentially it is a “wooden man” I took the train from Nagasaki to Beppu When I started to make progress in the with a weighted single-arm. We used it in Oita prefecture where Sensei Kanzaki basics I was introduced to Ten-I-Happo to practice kata segments and Tenshin resides. He was there waiting at the along with the corresponding hand and at full power in place of a training partner. station for me and greeted me with a foot techniques. This is a Tenshin drill Its resistance aided in developing your warm smile and a handshake. We walked somewhat similar to Shito-ryu and their balance and in improving your strength. to a local community center near his Tenshin happo. There were also some This was also the same time that Sensei home where I spent all day with Sensei basic forms that Sensei Kanzaki made Kanzaki finally took me one afternoon to Kanzaki listening to him talk about Tou’on- to bridge the introduction to the classical meet and practice with two of his students, ryu, looking at old photographs and video, and of course him demonstrating parts of the kata that he had learned from Sensei Kyoda. After that day I was hooked. I asked Sensei Kanzaki if he would teach me Tou’on-ryu and he agreed. So for the next three years I devoted all my energies to learning the style.

Could you describe the training you received from Sensei Shigekazu Kanzaki? When I first started training with Sensei Kanzaki, rain or shine we would go to a park that was close to his house. There he started with the fundamentals of stances, postures, breathing, and bone and muscle

alignment. Later we moved to stepping, Courtesy and property of Shigekazu Kanzaki. punching, striking, , and kicking The original ‘single-arm wooden man’ used for training at Juko Kyoda’s home in Beppu, Oita Prefecture.

House of the Pure Martial Arts WWW.MEIBUKANMAGAZINE.ORG No 5 July 2005 6 Ikeda san and Fujita san. Sempai Ikeda, You have trained and researched Goju- Tou’on-ryu’s Basic Syllabus as I would later call him, had been training ryu for more than 10 years and therefore under Sensei Kanzaki for 20 years, and gained insight and experience in this Hojo Undo Sempai Fujita 10 years. I was particularly system. From your past martial history Tachi makiwara Standing striking post Sagi makiwara Hanging striking post impressed with Sempai Ikeda. He was you can oversee and compare Goju-ryu Kakiya Single-arm ‘wooden man’ fit, strong and polished in Tou’on-ryu and Tou’on-ryu with each other. In the Chi’ishi Uneven dumbells kata and technique. Journal of Asian Martial Arts (volume 9, Tan Barbell This was the first time I was able to no. 3, 2000) you mentioned that Tou’on- Waza practice some simple applications and ryu in many ways is completely opposite Sonoba no waza Stationary techniques Tou’on-ryu’s version of kakie. This was to Master Miyagi’s Goju-ryu in the execu- Ido no waza Moving techniques all done at very close distance. I was tion of techniques. For example, you also able to see the higher kata such as mention that Tou’on-ryu is characterized Tenshin Pechurin and Nepai. I was particularly by swift springing movements and Neko-ashi Cat stance Dakou Triangle stepping intrigued by the kicking techniques places little emphasis on rooted stances. Ten-I-happo Stepping to eight points found in the kata. No snapping at Yes, Tou’on-ryu in my opinion does not Shiho-uke 1-3 Blocking in four directions all, just all low thrusts, stomps or straight emphasize rooted stances as much as legged kicks similar to those found in Goju-ryu, but this needs to be qualified. Ude/Ashi Tanren Kote-kitae Arm conditioning some kungfu styles. In the initial stages of learning, a lot of Ashi-kitae Leg conditioning emphasis, much like Goju-ryu, is placed Did you also receive instruction in the upon Sanchin kata – Its circular stepping, Kumite use of weapons from Sensei Kanzaki? developing power, correct breathing, Kakie Push hands Yes, I received instruction in using the sinking the body, posture, etc. Kihon kumite Basic fighting Iri kumi In-fighting bo, sai and nunchaku. For the bo they After these traits are developed they practice Soeishi no kon, for sai, Tsuken- form the foundation for lighter and Kata shitahaku no sai and Chatanyara no sai, swifter movement and footwork. This San Chin Three Conflicts and for nunchaku there is no kata, simply becomes readily apparent in the kata Sesan Thirteen [techniques] Sanseru Thirty-six [techniques] technique. I asked Sensei Kanzaki where Sanseru, Pechurin and Nepai. For example, Jion Mercy & Compassion these forms came from and he said that Sanseru teaches irimi, or entering and Nepai Twenty-eight strikes he did not know. All he knew was that occupying an opponent’s position, Pechurin Pechurin One hundred continuous Kyoda had taught them to him in the teaches moving to the eight cardinal steps 1950’s. He did not know if they were points and Nepai teaches continuous passed down from Kanryo Higaonna. circular movement. have a more flowing pattern than their He also stated that they were primarily Goju-ryu’s counterparts. In an interview used as supplementary training tools for You have also said that Tou’on-ryu’s in Meibukan Magazine no. 4, 2005, strengthening your karate. techniques are more circular, smooth and Sensei Anthony Mirakian mentions that the Okinawan martial artists always emphasized power. That the Okinawans felt that speed and flexibility are very important, but that they always invested more in power. Something that we clearly see within the body dynamics of Goju- ryu and Uechi-ryu. This is the impression that I have always had, that the techniques seemed to be more circular and flowing. This is not to say that Tou’on-ryu does not place importance on developing a powerful , but at least in the execution of kata such as Pechurin and Nepai, the forms tend to be more circular. Take mawashi-uke for example (tora-guchi), generally in Goju-ryu one hand circles high while the other hand inscribes a small circle close to the torso. In contrast, in Tou’on-ryu one hand circles high and out at 45 degrees while the other hand drops down below the belt line and

Courtesy of Mario McKenna. circles upward. I never got the feeling Mario McKenna performing kata Pechurin

House of the Pure Martial Arts WWW.MEIBUKANMAGAZINE.ORG No 5 July 2005 7 that there was any muchimi in the the ground. When advancing in Sanchin It is complex and multi-faceted. Why techniques; in fact this term was never dachi, the lead foot is straightened by such differences when both men had used in the dojo. turning/twisting on the big toe and the the same teacher? There is no definitive rear foot advancing in a semi-circle. answer, but we can speculate a little, taking Do you mean that these heavy slow and into account the age in which they lived sticky movements, which are performed One of my biggest personal contentions and their respective outlooks on what in many of Goju-ryu’s kata’s, are not is taking the mechanics of Sanchin as they karate represented. I believe both men practiced in Tou’on-ryu? are and grafting them on to all aspects struggled to rationalize their karate for their Yes, it’s my general impression that of your karate. If you are not careful generation, reviewing and modifying the there were not as many ‘muchimi’ based then I believe this will result in an overly kata they had learned from Kanryo movements in Tou’on-ryu as compared stiff and artificial karate. For me, the Higaonna. to Goju-ryu. The few movements that most important aspects are the proper Given the two men’s backgrounds, and do exist usually come at the end of the alignment of the muscles and bones in the pedagogical and cultural reification four main Nahate kata of Sanchin, Sesan, conjunction with the breath, and the use that was current in so many other areas Sanseru and Pechurin, but are not nearly of circular stepping. The conditioning and of society in Japan and Okinawa, I do not as ‘heavy’ as in Goju-ryu. The other two iron vest training are secondary. Proper see how either of them could have avoided forms of Tou’on-ryu, Jion and Nepai do Sanchin training should place the body rationalizing their respective karate. not have any ‘muchimi’ based movements. in the right condition to produce quick, ex- If nothing else, they both attempted to unify plosive movement. This is accomplished the performance of the Higaonna kata. In It seems that Tou’on-ryu, as far as the by dropping and relaxing the shoulders, Kyoda’s case he added Nepai, and Jion, body dynamics are concerned, has while Miyagi brought in additional more in common with the Chinese kata to the original four. Whether kungfu way of moving. More flexible these were from Higaonna, Go and less static, more on speed rather Kenki, To Daiki, the Kenkyu Kai, than power. In the Journal of Asian or his trips to China, remains to be Martial Arts (volume 9, no. 3, 2000) proven. Although I doubt we will you mentioned that there is definitely ever know as there appears to be a more distinctive and obviously little evidence either way. Chinese flavor to Tou’on-ryu compared to Goju-ryu. To continue on, my guess is that As I mentioned earlier, the first time I both men could have made these saw Tou'on-ryu kata executed I was changes and maintained a very real dumb-founded at what I saw. It was belief that they had preserved and Courtesy and property of Shigekazu Kanzaki. unlike any Okinawa karate I had ever A young Shigekazu Kanzaki (far left) passed on the true core of their master’s seen. It seemed to have much more in sitting with Juhatsu Kyoda (center). karate; particularly in the case of Kyoda common with kungfu systems such as straight keeping the elbows in and maintaining as his dedication there was obvious as legged toe kicks, but still retained an continuity of reaction forces from the evidenced by his choice of system name. Okinawan influence with the emphasis of ground through the legs, hips, back, and the closed fist. arms. The real issue is in the way we execute the movements and especially in the way I have noticed that the stances in Sanchin At any rate, Sanchin is called the basic we generate energy during kata within kata within Tou'on-ryu are straight and training kata of Nahate and its simple the confines of a specific pedagogy. Both wider than the stances that are used in techniques contain many profound Goju-ryu. Could you explain the technical concepts that will gradually reveal them- “One of my biggest personal contentions difference between the two since both selves to you through serious practice. It is taking the mechanics of Sanchin as they ways share the same principles of rooting? is for this reason that the teachers of are and grafting them on to all aspects of At any rate, I would like to point out that the past stated that karate begins and your karate. For me, the most important variations between Goju-ryu and Tou’on- ends with Sanchin. aspects are the proper alignment of the ryu’s Sanchin dachi are simply pedagogical muscles and bones in conjunction with differences. Functionally they are the Could you share your thoughts as a martial the breath, and the use of circular stepping.” same. In Tou’on-ryu the lead leg should artist and researcher on why there are “have the feeling of being turned inward”. so many differences in body dynamics men had different builds, psychological Tension is always held in the lower between Goju-ryu and Tou'on-ryu, make-up, social status, pedagogical biases abdomen and inside of the legs. The toes especially since both Juhatsu Kyoda and fighting experience. Hence there are are splayed out as if roots are coming from (1887-1968) and Chojun Miyagi (1888- differences in the tension and relaxation the feet and into the ground. While gripping 1953) had Kanryo Higaonna (1853- used, respiration, position of pelvis and the ground firmly with the feet, you should 1915) as their main teacher? lower abdomen as well as neck, shoulders have the feeling of drawing the ki from I suppose that is the million-dollar question! and elbows, differences in utilizing the

House of the Pure Martial Arts WWW.MEIBUKANMAGAZINE.ORG No 5 July 2005 8 lower back and waist and many, many involved the three K's - Kitsui, Kiken and would begin practice again. He apparently more while executing kata and technique. Kitanai - Hard, Dangerous and Vulgar. would repeat this process for days at a Endless, self-imposed training on a time. Perhaps this story is more myth You have quoted McCarthy (1995: 5) in handful of techniques both in pairs and by than fact, but it does give an indication the Journal of Asian Martial Arts (volume oneself, combined with weight training of what Kyoda's mentality was like. 9, no 3, (2000) that "Kyoda's methods using the old style equipment and impact Looking at this old model from which embraced what has been described as a training on the makiwara, sagi makiwara, Kyoda was a product of, it becomes set of standards no longer fashionable to kakiya, etc. That's it. No systematic or apparent that his methods embraced a a generation so dominated by materialism". overt instruction in application. Instruction set of standards no longer fashionable Could you describe in your own words was very hands on, and if the student was to a generation so dominated by materialism. how you see this set of standards that lucky and listening, hints were given along applied to Juhatsu Kyoda? the way. But ultimately this apprentice As an aside I am always a little surprised I think most readers are aware of the model focused on developing a strong with people who say they want to get back social and political climate of Japan from sense of efficacy in the student, as experi- to "karate's roots" and return to "old style the Meiji restoration to the rise of militarism ence is always the best teacher. Hence training methods". I doubt they really in the 1920's. During this time martial the need to test oneself via kake-damashi understand what those old methods entail. arts practice in the education system was (challenge fight) in the old red light district meant to instill moral character and of Tsuji or perhaps even go so far as try "Old style training involved the three combative spirit. It goes without saying jissen (dueling). K's - Kitsui, Kiken and Kitanai - Hard, that the face of Karate was forever changed: Using this historical backdrop it becomes Dangerous and Vulgar." standardized uniforms, universal curri- easier to understand this anecdote about culum, new basic forms, emphasis on Juhatsu Kyoda. Sensei Kanzaki related Juhatsu Kyoda was a strong proponent "moral and mental" development, competition, that as a young man Kyoda used to of the licensing system that the Buto- etc. practice for hours at a time until he was kukai used. Could you tell us what his main exhausted and fell asleep on top of bamboo arguments were to propagate and integrate In contrast to this, from what little I know poles he had cut and laid out on the this system into the Okinawan martial arts? and have discussed with teachers in ground. The poles being uncomfortable Why did Kyoda support the Butokukai Japan and Okinawa, old style training would force him to wake up and then he in terms of its licensing system? To answer Courtesy and property of Shigekazu Kanzaki. Mid-1950’s, Shigekazu Kanzaki demonstrating techniques at the Japanese Self-defense Force base.

House of the Pure Martial Arts WWW.MEIBUKANMAGAZINE.ORG No 5 July 2005 9 Is this licensing system also used within What was your personal motivation to start the small Tou’on-ryu organization nowadays? your own school and teach Tou'on-ryu? Interestingly, Kyoda’s Tou’on-ryu My own personal motivation was quite initially did not use any dan or licensing selfish. As a Goju-ryu student at the time system with his direct students who I wanted to see what the original - trained out of the garden dojo. Later on, te might have looked like. After I started when Sensei Kanzaki began instructing training, I began to appreciate Tou'on- his own students, Sensei Kyoda signed- ryu more and more for its honesty and off their certificates. Currently the Tou’on- simplicity. Tou'on-ryu has never been a kai uses a dan/kyu based grading system large style and has never actively promo- Courtesy and property of Shigekazu Kanzaki. Juhatsu Kyoda’s Hanshi certificate issued by in conjunction with teaching licenses. ted itself. In many ways it has deliberately the Dai Nippon Butokukai in May of 1956. avoided any form of attention. In fact Juko that we need to take a closer look at what I suppose that your Tou'on-ryu teacher Kyoda, Sensei Kyoda's youngest son, was Kanryo Higaonna taught. I feel that fun- Shigekazu Kanzaki has told you about an extremely shy and quiet individual damentally Kanryo Higaonna’s system master Juhatsu Kyoda was a complete form of village karate more than once. Is it that he had learned in Kunida as a correct that master young man. That is, a very objective and Kyoda was a Buddhist efficient method of fighting. However, and that he taught his to the model presented by the Buto- art within certain kukai it had no cultural, technical or Buddhist principles? historical substance and was therefore Yes, Sensei Kanzaki considered incomplete. Most Okinawan often talked about karate teachers during the 1920’s to Sensei Kyoda, but I 1940’s were trying to get their art accepted do not ever recall him by the Butokukai, and needed codification stating that Kyoda was to fit in there. This resulted in external Buddhist. At Kyoda's Courtesy and property of Shigekazu Kanzaki. pressure for socio-economic and political home of course there Karate demonstration at an American military base in Beppu, Oita reasons, i.e. my teacher’s karate was was a Buddhist altar, Prefecture, 1954. Juko Kyoda breaks several boards so great I want to preserve, codify and but this is quite typical while a young Shigekazu Kanzaki looks on. disseminate it. Hence recognition from the of most Japanese homes during that era who did not care about taking on students. Butokukai was not necessarily to and to a certain extent today. Kyoda Juko did teach his son Jumei, but un- improve karate, but simply to gain honor was also known to give lectures to his fortunately he did not continue on with and acceptance for Okinawa. This I feel students on proper behavior, morality his training and no longer practices. was the underlying reason for Kyoda and karate history. Whether these were Sensei Kanzaki thinks Tou'on-ryu would embracing the licensing system of the tied directly to Buddhism, I do not know. have completely died out had it not been Butokukai. for his dojo.

At any rate, Tou'on-ryu is very much a time capsule of old Okinawa Karate in many respects. In this sense it is invaluable and I felt a strong sense of responsibility to be a part of protecting the style from extinction. Therefore I asked permission to teach the style in Canada when I came back. Now I teach Tou'on-ryu to a few students who are serious about learning it.

Do you, like Sensei Kanzaki, also draw a sharp distinction between modern sport karate and classical karate-do within your own teachings? Yes, I draw a very clear distinction between modern sports karate and classical karate. I believe very much - like Sensei Kanzaki, Sensei Kinjo - that in sport

Courtesy and property of Shigekazu Kanzaki. karate there is far too much emphasis Mid-1960’s, Shigekazu Kanzaki demonstrates Pechurin at his karate club on training to win at all costs, and that the located at the Japanese Self-defense Force base.

House of the Pure Martial Arts WWW.MEIBUKANMAGAZINE.ORG No 5 July 2005 10 original intentions of karate are lost or Classical karate is a very overshadowed. These are: self-protection, different animal to sport creating a health body and having a long karate and there is definitely life. I may upset some readers by saying a strong ethical responsibi- this, but sports karate is a dead end. lity that must be addressed when teaching it. Part of Sports are meant for public display, enter- this is the long tradition of tainment and spectacle. They are for public secrecy with regards to consumption and by their very nature teaching the meaning of provide little insight into oneself. Whereas technique etc. This is classical karate is to train and have the spelled out quite clearly by confidence to defend oneself knowing Itosu Anko (1831-1915, that if you lose a confrontation it can mean Itosu Anko was one of

your injury or death. By definition this is Okinawa's great masters Courtesy of Mario McKenna. a very deep and private matter for the and responsible for introdu- Shigekazu Kanzaki and Mario McKenna, December 2004. individual. To this end, classical karate cing karate-do into the Okinawan school that he works for. There is another shihan, must teach courtesy, humility, love, system) in his sixth precept. Sensei Fujishima, but I believe he is not kindness and self-reflection, this is the teaching at the moment as his job keeps 'do' aspect, its spiritual side. However, When I asked Sensei Kanzaki about teach- him extremely busy. And of course there karate must also embrace technical ing Tou'on-ryu he replied quite bluntly, is Sensei Kanzaki. Although he is retired proficiency; this is the 'jutsu' or the "saisho wa kyouiku no karate wo oshieru" from full-time teaching he does teach technical side. The two must balance - teach physical education karate at first. one class a week at one of the local each other out. community centers. "Tou'on-ryu is very much a time capsule Master Kyoda felt that karate training of old Okinawan Karate in many respects. Itosu Anko’s sixth precept was to build both a strong body and a In this sense it is invaluable and I felt a strong mind and that a person become strong sense of responsibility to be a part 唐手表芸は数多く練習し一々手 a valuable and productive member of of protecting the style from extinction." 数の旨意を聞き届け是は如何な society. What responsibility do you have る場合に用ふべきかをを確定し as a Tou'on-ryu representative and what Karate taught as a means of physical て練習すべし且入受はずし取手 general tasks do you set for yourself in discipline, training and recreation; not as の法有之是又口伝多し guiding your martial art students? a means of combat. His explanation was that you do not know what Translation by Mario McKenna: kind of character your stu- Practice all of the principle techniques of dent has initially so why karate. Inquire about the meaning of each take the chance. Secondly, individual technique and practice how to even if you want to teach it, use them under what situation. Furthermore there are many methods of entering, defen- the student might not want ding, releasing and seizing [against an to learn it! Finally teach the opponent] which have been handed down classical techniques once to us through oral tradition. they have put in the hours - Copyright Mario McKenna - and you are confident of his/ her character. If you are interested in the issue of the Journal of Asian Martial Arts Are there more active Tou'on- (Volume 9, no 3, 2000), which is ryu schools outside Sensei referred to several times in this article, Kanzaki's and your own please visit the website of Media school at this present time? Publishing Company To the best of my know- - www.goviamedia.com - ledge Sensei Yoshino is still teaching in Mogi, which is located in Kita Kyushu. Lex Opdam, Renshi, Like myself he has a back- 6th Dan Goju-ryu, is editor- ground in Goju-ryu, specifi- in-chief of Meibukan cally Jundokan. Sensei Magazine. Mario McKenna Ikeda lives in Beppu and was interviewed by Lex teaches a few students out Opdam in June 2005. Courtesy of Mario McKenna. of the company gymnasium Mario McKenna performing kata Sakugawa

House of the Pure Martial Arts WWW.MEIBUKANMAGAZINE.ORG No 5 July 2005 11 Tou’on-ryu Kicking Techniques

Because of the sporting competition in karate, there is an increase in the combative distance between opponents. This has changed the way kicking techniques are applied. In contrast, we take a closer look at a “frightening, old style” kicking technique found in Tou’on-ryu’s Seisan Kata.

- By Mario McKenna -

According to the Cambridge dictionary, the Japanese mainland, away from Seisan the following definition is given for Okinawa and modernizing influences. Looking at the Goju-ryu (Kanryo) version “”: to hit someone or something Finally, Tou’on-ryu – like many Okinawan of Seisan and contrasting it with the with the foot, or to move the feet and karate-do – never embraced the idea Tou’on-ryu (Kanyu) version, we can see legs suddenly and violently. Despite of a sporting format within its training several differences. Unlike the Goju-ryu its rather base connotation, the kicks of methods. version in which the performer delivers karate-do are some of the most interesting a low sokuto-geri (sword foot kick) and and difficult techniques found within its “This kick in Seisan is used as a finishing quickly snaps it back, the Tou’on-ryu arsenal. Most students are familiar with technique in a kill-or-be-killed situation, version does not retract the leg after fundamental kicks such as mae-geri and is very frightening.” kicking but instead lunges forward (see (front kick), yoko-geri (side kick), photo sequence below). This principle of ushiro-geri (back kick), and mawashi- The kicking technique that I would like not snapping the leg back and bringing geri (turning kick). to examine is a technique from the Kanyu the entire weight of the body onto the When looking at these kicking techniques, Higaonna version of Seisan. Besides opponent while kicking is a basic concept we can generally associate them with learning Seisan from his primary teacher found in Tou’on-ryu Seisan and Sanseru sporting competition. Yet when we examine Kanryo Higaonna, Juhatsu Kyoda also kata. A former student of Juhatsu Kyoda, classical Okinawan karate-do kata, we learned a separate version from Kanryo’s Katsumi Murakami, summarizes this see no such kicking techniques. In their cousin Kanyu. Kanyu was an accom- particular kick very nicely:2 […] This kick place we see short thrusting, stomping plished calligrapher who had studied the in Seisan is used as a finishing technique or snapping kicks to low targets. This kata Sanchin and Seisan contrast is most likely the result of the extensively while in sporting format which modern karate- China, and it is this ver- do has embraced within the last 50 years sion of Seisan that I will where there has been an increase in the explore for its kicking ma-ai, or combative distance between technique. As an aside opponents. This is not meant as a criticism, it is interesting to note but simply reflects the emphasis of modern that only the Kanyu karate-do’s training methods. version of Seisan was passed down in Tou’ on- Kanyu Higaonna ryu. Apparently Kyoda In the following paragraphs I would like had discussed teaching to focus on one interesting “old style” both kata or combining kicking technique found in Okinawan them into one Seisan. Tou’on-ryu to provide a basis of contrast However, this never with modern karate-do kicking techniques. took fruition1. Tou’on-ryu and its kata are a veritable time capsule of old Okinawan karate- do techniques. Although beyond the Seisan kata scope of this article, part of the reason Left - Seisan Kata for these unique techniques to have been performed by Sensei preserved, is that historically Tou’on-ryu Hidenori Ikeda. Middle - Application of was never taught on a large scale by its Seisan Kata performed founder Juhatsu Kyoda or by his students. by Sensei Shigekazu 3 Even to this day, their numbers have Kanzaki . Right - Goju-ryu Seisan always been very few. Furthermore, application of Sokuto- Kyoda spent the later part of his life on geri and Turn4.

House of the Pure Martial Arts WWW.MEIBUKANMAGAZINE.ORG No 5 July 2005 12 in a kill-or-be-killed situation, and is very frightening. This was perhaps learned in an actual situation by the person responsible for developing Seisan. […] Sensei Kyoda used to check the floor before practicing this kick. He said that once he didn’t check the floor well enough, and that he injured his foot pretty badly. The kick in Seisan must be performed with great power, and due to this, one naturally puts a lot of strength into the kick when practicing, often resulting in broken floorboards.

Contrasting the old and new My Tou’on-ryu teacher, Shigekazu Kanzaki, the current headmaster of Tou’on-ryu, describes this technique found in Seisan Basic Anatomy of the Pelvis5. not as a kick, but as a thrust and stomp control. The best initial method for trai- of such techniques in modern karate- with the foot that knocks an opponent ning this technique is to practice against do: down and is then twisted into him. Place- a tire that has been mounted or buried This is a kuden8, and the competent ment of the foot is extremely important in the ground. This allows you to bring instructor should know both. However, in the proper execution of this technique. the full force and weight of your body the sad fact is that the practice of throwing It requires the outer metatarsals of the into the target without worry of injuring techniques is all but gone from modern foot to be placed on the femoral neck, you or an opponent. This method is how karate training. where the femur joins the pelvis (see I practiced when I began learning this illustration). Then using the entire body technique, and I would highly recommend 1 weight, the foot is quickly thrust and it. Shigekazu Kanzaki in personal communi- twisted down at approximately a 25 cation, 2000. degree angle. Since most hip fractures Conclusion 2 From “Spirit and Technique of Karate” by occur in the region of the femoral neck It can be seen that there is a marked Katsumi Murakami, 1991.Translated by Joe and the area below it, attacking this region difference between modern karate-do Swift, October 28, 1999. 3 increases the likelihood of serious injury kicking methods and earlier methods as These photos originally appeared in the October 2003 issue of Gekkan Karatedo, to the opponent. Perhaps this is what illustrated in the Tou’on-ryu Seisan kata. page13 and are used here with the permission Katsumi Murakami was alluding to in This old style method of kicking has of Shigekazu Kanzaki and Hidenori Ikeda. the description of this technique, “as a also been pointed out by noted karate- 4 Exerted from http://www.kalate.com/ 6 finishing technique in a kill-or-be-killed do researcher Nobuyuki Hirakami . 5 Image copyright 2000 by Nucleus Communi- situation, and is very frightening”. Hirakami explains that the sokuto-geri, cations, Inc. All rights reserved. http://www. is often applied as a kick to the back of nucleusinc.com “Shigekazu Kanzaki, the current head- the opponent’s . Although he states 6 “Secrets of Nafadi Seisan” by Nobuyuki master of Tou’on-ryu, describes this that this is not wrong, this interpretation Hirakami, June 2001 issue of Hiden. Translated technique found in Seisan not as a kick, is limited. He states that by practicing by Joe Swift. 7 but as a thrust and stomp with the foot on tatami it is easy to apply the same See photo sequence 3. 8 A verbal teaching from the instructor usually that knocks an opponent down and is technique as a reaping or a sweep 7 only given to senior students. then twisted into him.” to the front of the knee . Practicing and applying this technique Hirakami also points out, rightly so, that is difficult and dangerous on the part of these types of sweeps are well suited the performer and his or her partner. to real combat and can be used to drop Attempting to perform the technique the opponent face down. However, when against the open air as in kata is an im- practicing on a wooden floor or hard portant first step. However, one must ground, it is difficult to take a fall safely, be careful as there is a tendency to pull so the kata is often applied as a kick to the body back to maintain balance since the back of the knee. there is no target to transfer the force However, when practicing on tatami or of the kick in to. a sandy beach, one can use nage-waza Conversely, using a live partner as a (throwing techniques) easily. target can be dangerous without proper Interestingly, Hirakami laments the loss

House of the Pure Martial Arts WWW.MEIBUKANMAGAZINE.ORG No 5 July 2005 13 Koryu Bujutsu - Classical Negishi-ryu, and Hozoin-ryu Takada-ha. Warrior Traditions of Japan Quite a list... And again eight deep-digging by Diane Skoss (ed.) essays. You can read the translation of the 228x152 mm, 192 pp, Kyujukyu Kakun or 99 Precepts of the Takeda 33 photos Clan and the importance of this document in the formation of the early Tokugawa era Would like to available at "Bushido" ideals, and its influence on later you www.mikado.nl works of this genre such as the Budo Shoshin- www.amazon.com write or share a serious shu, and the Hagakure. There is also an interesting interview with Saito Satoshi, article or interview with KORYU BUJUTSU the headmaster of the Negishi-ryu Shuriken- Koryu Bujutsu takes readers into the jutsu school. Just read the table of contents eibukan agazine cabalistic world of Japan's classical bugei and you'll know why all us wannabe samurai M M ? traditions through eight thought-provoking should read this book carefully at least a essays by the world's most experienced couple of times. Don’t hesitate and non-Japanese practitioners of koryu, each of whom has spent decades in Japan training Foreword by Yagyu Nobuharu; Introduction: feel free to write us! and researching under the headmasters of A Coconut Palm in Missouri by Dave Lowry; ancient traditions. Interestingly, several of Kyujukyu Kakun: The Ninety-Nine Precepts the essays herein are somewhat contradictory of the Takeda Clan by Takeda Nobushige; in their analysis of the koryu, highlighting Neglected Treasure: The Koyo Gunkan by the diversity of thought among these schools. Alexander C. Bennett; Field Guide to the As well, there are interviews with some of Classical by Meik the leading Japanese masters. If your only & Diane Skoss; Negishi-ryu Shurikenjutsu: exposure to the bujutsu comes from reading An Interview with Saito Satoshi by Meik MEIBUKAN MAGAZINE Don Draeger's work, this book provides Skoss; The Tojutsu of the Tatsumi-ryu, P.O. Box 8, 6663 ZG, Lent, Netherlands perspectives that are both similar to and Murphy's Law, and the K.I.S.S. Principle Email:[email protected] different from his. Furthermore, it contains by Liam Keeley; Kabala in Motion: Kata & Pattern Practice in the Traditional Bugei an overview of a number of classical bujutsu Meibukan Magazine is pleased to submit by Dr. Karl F. Friday; Uchidachi and Shidachi styles by the editor Diane Skoss. views, concerns and experiences on any After Donn Draeger's books, there have been by Nishioka Tsuneo. subject matter IF related to the mission very few publications in terms of authentic By Marc van Dam statement expressed by the Meibukan martial arts culture, history, and lore, especially Magazine. Therefore articles, photographs concerning classical budo. This new book is a rarity; it encapsulates and brings into focus and illustrations are welcome, although Keiko Shokon - Classical Meibukan Magazine is selective and can all the striving we and others have been doing Warrior Traditions of Japan all these years. Vol 3, by Diane Skoss (ed.) not guarantee that submissions will be placed. Submissions can be mailed to our 228x152 mm, 208 pp, P.O. Box by floppy, CD or DVD, or can Introduction: Keiko Shokon by Diane Skoss; 22 photos The Koryu Bujutsu Experience by Hunter be sent to our e-mail address. B. Armstrong; The Meaning of Martial Arts available at Training: A Conversation with Sawada Hanae www.mikado.nl Meibukan Magazine is a non-profit Interview by Meik Skoss; Field Guide to the www.amazon.com periodical. We do not generate financial Classical Japanese Martial Arts by Diane funds and therefore can not pay for any Skoss; Marishiten: Buddhist Influences on KEIKO SHOKON contributions. Combative Behavior by David A. Hall; Together with the publication of your Tenjin Shinyo-ryu by Meik Skoss; Keiko Shokon translates as "Reflecting article, we offer you world wide publicity Kato Takashi: Reflections of the Tatsumi- deeply on the past, illuminate the present." for your name and biography. If you have ryu Headmaster Interview by Liam Keeley; This volume includes Karl Friday's masterful your own website, we will be happy to Koryu Meets the West by Ellis Amdur. translation of the Neko No Myojutsu, a add your url to the pdf-edition in which beautiful parable of ancient Japan concerning By Marc van Dam your article is published. the warrior. There is a wonderful interview with Nitta Suzuyo, head of Toda-ha Buko- ryu. William Bodiford has contributed an Sword & Spirit - Classical Warrior Traditions of Japan article which should put to rest the use and Vol 2, by Diane Skoss (ed.) abuse of the term "soke" in the west, and Do you want to share your George H. Bristol, Lieutenant Colonel, 228x152 mm, 192 pp, USMC has provided a rather modern practical thoughts and opinion about 40 photos consideration of koryu budo in his essay our magazine and its available at "The Professional Perspective". Keiko content? Please mail us Shokon, as well as the first two books in the www.mikado.nl ([email protected]) www.amazon.com series, is well worth reading by anyone interested in the history behind our modern and let us now what you think. SWORD & SPIRIT practice of Japanese martial arts. For those Received messages will not go who wish to practice the koryu bujutsu them- Following up on the previous book, this selves, they are an invaluable resource. Finally, public and are used only for volume adds more to the "field guide to the the philosophical questions they raise on our own reflections. classical Japanese martial arts". The editors such issues as change and tradition are well describe Yoshin-ryu, Toda-ha Buko-ryu, worth considering in and of themselves. Tenshi Shoden Katori Shinto-ryu, Tatsumi-ryu, Takenouchi-ryu, Shojitsu Kenri Kataichi-ryu, By Marc van Dam Shinto Muso-ryu, Sekiguchi Shinshin-ryu,

House of the Pure Martial Arts WWW.MEIBUKANMAGAZINE.ORG No 5 July 2005 14 History of Northern Shaolin, Part 1 From Bodhidharma to the Boxer Rebellion Too often a Kung-Fu style is attributed to a mysterious monk or master descending from the mountains to teach the local peasants. Though these stories are important folklore, and often have a valuable, ethical message, they are rarely historically accurate. In this first part in a series of two, we examine the history of Northern Shaolin up to the 19th century. - By Mathieu G. Ravignat -

Some form of empty-handed martial art Early Development probably existed from the dawn of human- The legend of Ta Mo suggests that the kind and has its origin in the basic anthro- history of Shaolin Kung-Fu began when pological nature of man. However, a highly this famed Buddhist monk traveled to systematized art form is an entirely China from India in 519 A.D. to introduce different thing to primitive hunting and his new philosophy called Ch'an Bud- self-defense techniques. The Shaolin dhism. When he displeased the emperor, system of martial techniques, though he was forced to seek refuge at a local having its roots probably much earlier in temple in the Songshan mountains called pre-Buddhist Chinese traditions, dates the Young Forest Temple (Shaolin Si). according to written records from the There he observed that the monks were Liang dynasty (6th century A.D.). in poor physical condition and so, out of Legend has it that an innovator, an Indian gratitude for their hospitality he offered Bodhisattva by the name of Bodhidharma, them a gift of health and immor-tality. created its basis. Before becoming a After meditating in front of the wall of Bodhisattva, Bodhidharma was a mem- a cave for nine years, he wrote in two ber of the Shatria, or warrior noble class volumes the path that the monks must of India. He is considered the 27th follow to attain spiritual and physical father of the Dhyana sect of Buddhism, perfection. known in China as Ch'an and in Japan as Zen. In China, where he is known as The first volume concerned itself with Ta Mo, he is also proclaimed to be the physical strength and health and was father of both Northern and Southern named the Muscle Change Classic. styles of Shaolin Kung-Fu. In China, he (Yin-Gin Ching). The second book, the established himself at a temple in the Marrow and Brain Washing Classic (Shii Shoei Ching), concerned itself with “After meditating in front of the wall of internal strength with the marrow and a cave for nine years, Ta Mo wrote in the blood. It promised a healthy Shen two volumes the path that the monks (Spirit) to help gain immortality and must follow to attain spiritual and physical spiritual enlightenment. Along with these perfection.” books, Bodhidharma is said to have taught the Monks eighteen self-defense Songshan mountains. This temple was movements. Legend also has it that the called the Young (Shao) Forest (Lin) monks expanded these self-defense Temple (Shaolin Si) and was built near movements through the imitation of the a young forest, hence the word Shaolin. combat movements of five animals: the Shaolin and its derivatives represent some tiger, crane, snake, leopard and dragon. of the oldest living forms of unarmed Ta Mo, better known as Bodhidharma However, it must be remembered that and armed combat systems in the world. the father of all empty-handed combat the earliest report of these books and They have in turn greatly influenced systems. It was first taught to seculars subsequent additions in written form many other Asian martial arts including and laymen at the beginning of the Ching only date from 1835. So much of our non- such as dynasty (17th century A.D.) and has knowledge of the Chinese martial arts Karate-do and Tae Kwon-do. Because since traveled the world as it passed has had to rely on a very rich oral tradition. of its 1500-year history, it is known as from Sifu to student. On this early technical basis, the Emperor

House of the Pure Martial Arts WWW.MEIBUKANMAGAZINE.ORG No 5 July 2005 15 hope for the style's future as which would in turn give them the ability well as being an effective to destroy illusion and realize the truth way to protect themselves of Buddha. from the warlord's bounty hunters. Similarly, the defeated Today, the art is often abused or used for generals or fleeing bandits competitive purposes, partially because it would often seek refuge in has not been taught with the proper empha- the Shaolin temple. There sis on patience and control. Unfortunately, they were not refused refuge these sports rarely provide a moral frame- and could live a life of peace work to ensure the harnessing of such away from the violence of power. Without the presence of the three politics and war. However, largest philosophical influences; Buddhism the very principles of com- (the way of Buddha), Lao-Tzu's Taoism passion that accepted them (the way of virtue) and Confucianism (the within the temple were the way of Confucius), the art is not complete. vows they would have to All three of these philosophies, albeit in live by during their stay. different ways, taught the control of the ego (Hsin) by the will (Yi). This unclouds These laymen, or unshaved our judgment and allows us to realize disciples, as they were known, an inner and outer peace and a resolution also shared their Wu-Su of the mind. This is why Kung-Fu's strenu- (martial arts) with the monks. ous activities were well suited to the Certain forms and sets like Buddhist and Taoist priests of old. Once

Photograph by Howard W. French W. Photograph by Howard the 18 Hands of the Arhat, they understood or harnessed the immortal The temple of Shaolin. which still exists today, come harmony (Yin-Yang), it was internalized Tai Tsu (A.D.960-976) reportedly further from such exchanges. This is also how and the priests became like water, like expanded these self-defense movements the Shaolin monks came to use bladed infants: ever yielding yet powerful enough to thirty-two forms of Long Boxing (Tai weapons like the Chinese Dao or broad to shape the earth and move mountains. Tsu Chang Quan). A century later, the sword, and the Qiang or spear. Often monk Chueh Yuan supposedly modified these refugees would leave the temple The Spread and Diversification of the the system to encompass seventy-two as experts ready to disseminate the Martial Arts forms. All Northern and Long Fist sets Shaolin arts to the public. These above By the end of the Ming (A.D. 1368-1644) reportedly have these seventy-two move- factors resulted in the eventual secula- and the beginning of the Ching dynasties ments as their core. rization of the Shaolin styles. The contact (A.D. 1644-1911), the spread of the with the outside world as well as internal Shaolin temples and the secularization But how is it that the current styles are ramifications changed the style so that of their styles led to the proliferation of much more vast than the early version? today it has become the most famous various traditions. An important figure in Because the original style was so well of all Kung-Fu styles. Nevertheless, this this process of secularization was Gan constructed and practiced that it spread popularity probably led many fighting Fenchi, a disciple of the Monk Chueh throughout China. Primarily this was styles to falsely claim their origins to the done through exchanges between temples. temple. “Therefore, Kung-Fu to the monks Soon there were training monks and However, it is important to remind the was a tool to help them down the long Shaolin temples all across the provinces enthusiast that even with the secularization road to spiritual perfection. It was a of the vast Chinese empire both North of Shaolin Kung-Fu, the initial and and South of the Yang Tze river. ultimate goal of these monks was not means, not an end, to the eventual utopia: The different types of cultures and opinions that of creating the ultimate fighting the state of Nirvana.” began to change the style irrevocably. In system. Their goal was far simpler: addition to the ethnic changes, wars enlightenment. Therefore, Kung-Fu to Yuan (secular name Zhu Fu). He was, would also modify the style. As the the monks was a tool to help them down reportedly, the first layman to be taught Shaolin monks involved themselves in the long road to spiritual perfection. It the entire art of Shaolin, but this is probably politics, or simply favored one warlord was a means, not an end, to the eventual an exaggeration, since other styles refer over another, the warlord of the opposing utopia: the state of Nirvana. They believed to the teaching of other laymen from army would often burn the temples down that the more one perfected an art or either earlier or later dates. Nevertheless, and massacre the monks. Therefore, a technique the closer they came to many Northern secular fist styles, inclu- many monks were forced to flee the perfecting themselves: the more they ding Northern Shaolin, Hua Chuan, and temples. Outside the temple, they often pushed themselves beyond the limits of all their derivatives, trace their origins decided to teach a few chosen disciples. human capacity, the more they gained to this original figure. What is perhaps These lay disciples served both as a new control of their bodies, desires and minds, more important is that this secularization

House of the Pure Martial Arts WWW.MEIBUKANMAGAZINE.ORG No 5 July 2005 16 created a plurality of traditions, which, Kung-Fu was further disseminated. The founded by renegade Shaolin monks. though having their common roots in the Shaolin temples, both in the South and Further suppression followed, and the first Shaolin temple, possess vastly in the North, were burned by the third societies dissipated, though the arts different technical and theoretical Manchu Emperor and then, fortunately, continued to spread. During this time, approaches. For example, compare the rebuilt afterwards by Ch'ien-lung (1736- most martial artists tended to coalesce closed, straight line, short-range tech- 1795). The last of these particular bur- around warlords, pitting for power as niques of Wing Chun to the open, long- nings was reported to have occurred at the Ching dynasty was increasingly range, flowing techniques of Shaolin the Southern Fukien Shaolin temple. being rotted from within and from without. Northern Long Fist, and yet both trace Five monks escaped, and became, accor- Finally, the conditions were ripe, and their origins to the Shaolin organization ding to the legend, the fathers of secret, through the teachings of the great political and its boxing doctrine. revolutionary organizations, including that philosopher, Dr. Sun Yat Sen, and his of the famous (or infamous) Hung League. Three Principles of the People, a nationalist Secret Societies and Rebellions Thought to be predominantly a myth, it is revolution was finally successful, and a Despite this factor, a more significant only recently that some archaeological republic was declared in 1912. variable in the proliferation of the Shaolin evidence of the Fukienese Temple's bur- However, many warlords did not join martial arts was the conquest of China ning has been discovered. Though not the nationalist forces. A number of by the Manchu, in 1644. The rule of the particularly successful in their attempts, martial artists joined their respective Manchu led to two hundred years of mur- these societies did succeed in spreading warlords against the nationalists, though der and oppression. In order to consolidate the boxing doctrine all over China. some martial societies opposed the their power, the Manchu attacked the Probably the most famous of these militarization and despotism of the powerful Shaolin martial organization Boxer revolutionaries was a Hakka (a warlords. This was the case for the and its boxing doctrine. In turn, many particular cultural non Han Chinese group Society of the Red Spears, which was monks and their lay disciples formed comparable for some to Gypsies) named organized in Shangtung, in 1920. Robert martial societies and protective organi- Hung. A Christian convert, Hung trained zations. These societies hoped to reduce his men in spear and empty-handed play. “It is more likely that fighting traditions Manchu abuses towards the population In the Taiping Revolt, the Manchu and were developed by various scholars, as well as attempt to return the Ming to British forces crushed Hung and his peasants, warriors, and yes, even fish- League forces. But, for more than twelve mongers. Equally as likely, it is possible “As they were prosecuted, many Shaolin years, the Hung League held the Yang that these traditions developed over the experts fled to various countries in South Tze River in chaos, even if they were ages through families and small groups East Asia, including Taiwan, Vietnam, and vastly outnumbered and outgunned. of dedicated disciples.” Indonesia, where Kung-Fu was further This revolt, in turn, inspired Dr. Sun Yat disseminated.” Sen's (also a Christian convert) nationa- W. Smith reports, in his Comprehensive list revolution as well as inspiring further Asian Fighting Arts (New York: power and preserve Chinese culture and anti-foreign rebellions. At the end of the Kodansha International, 1980, p.19), that religion. Two such figures were Monk 19th century, a full-fledged Boxer their motto was: "Against bandits, Chueh Yuan and his disciple, Gan Fenchi, (Martial Artists) rebellion occurred. The against militarists, against foreign devils, who were arrested in accordance with rebellion was encouraged by the anti- against opium, against gambling and the imperial edict of Li Wei (who was foreign doctrine of the then reigning and wine; for peaceful labor and life and for Governor General at the time), for preaching corrupt dowager Empress. The birthplace the preservation of Chinese traditions." secret religious doctrines in opposition to of the Boxer rebellion was Shangtung the Ching empire. Gan Fenchi reportedly province, and the core of that rebellion Except for some activity in the 1800's, infiltrated the imperial palace by an consisted of the I-Ho Chuan, or Righteous the vast and resistant Shaolin organization impressive martial arts demonstration to Fist Society, who rebelled because the had disappeared, and it was time for the become an imperial bodyguard. In this area was powerless against German secular tradition to take up the cause, position, he acted as a spy for various invasion. They practiced a form of external though the Shaolin Temple still remained revolutionary organizations. After gaining Chi-Kung, called Iron Body, which they a symbol of resistance, and was still the information necessary, it is written believed would make them invulnerable largely held up as the best martial arts that he excused himself from imperial to bullets. In one of the bloodiest moments school and/or style. However, the arrival service only to be voluntarily arrested. of foreign occupation of China, thousands of firearms essentially reduced the Later, in 1760, it is reported that the of Boxers were massacred by British Shaolin as a threat to the Ching and Shaolin organization led a massive and German firearms. their foreign allies, as well as reducing attack, which resulted in the death of These, however, were not the first of their involvement in Chinese politics. many monks and the burning of a number these types of societies. Secret societies The Shaolin organization's glory days of temples. As they were prosecuted, have a long history in China. The most were over. many Shaolin experts fled to various powerful of these societies, before the The last battle the temple fought was countries in South East Asia, including Manchu invasion, were the Triad Societies, against Chiang Kai-Shek's Northern Taiwan, Vietnam, and Indonesia, where which, according to legend, were also expeditionary nationalist forces. The

House of the Pure Martial Arts WWW.MEIBUKANMAGAZINE.ORG No 5 July 2005 17 Monks allied themselves with a local evolve in different cultures. Although teaching pattern as their temples? He warlord, which took refuge in the temple. much unbiased, anthropological work does admit that they had a basic core The head master, by the name of Abbot needs to be done. This approach is not of techniques taught to all students, but Meauw Shing, was a good friend of the very popular amongst traditional martial he cannot explain why they were not warlord, and he ordered his monks to artists. Dr. Yang Jwing Ming, for systematically taught similarly. Secondly, attack the expeditionary forces. The example, believes that the variety of the Shaolin cannot realistically be at the root monks were defeated by superior numbers martial arts is the result of the way the of as many styles as claimed. It is not and firearms. The nationalist forces were Shaolin monks were actually taught. as simple as saying that they are from reportedly so angry that the famed Shaolin According to him, when the monks either the Song Shan Mountains, the would resist them, that, in Wudang Mountains, or 1928, they burned the Emei Mountain. It is temple down. Times were more likely that fighting changing ahead of the traditions were developed temple, and, unfortunately, by various scholars, pea- the monks probably did not sants, warriors, and yes, know a thing about the even fishmongers. Equally principles of justice in Dr. as likely, it is possible that Sun's nationalism as well these traditions developed as his respect for the box- over the ages through ing doctrine. families and small groups of dedicated disciples. The Rise of New Styles Legitimacy was sought During this turbulent period, afterwards in the history different secular Shaolin of the particular style. Too systems and traditions began often a style is attributed to to increase in popularity - a mysterious monk or newer systems were being master descen-ding from created. In southern China, the mountains to teach the styles began to be popula- local peasants, and this rized including: Choy Lay redundancy reduces its Fut, a mix of Northern and credibility. Though these Southern family styles; Hung- stories are important folk- Gar, a form of Southern lore, and often have a Shaolin; White Crane, a valuable, ethical message, Fukienese style which has they are rarely historically its root in the Fukienese accurate. But this inaccu- Shaolin temple; and a Canto- racy, in no way, takes away nese style called Wing Chun from the quality of these was also being practiced, styles. On the contrary, they but mostly in secret. are all highly developed and The historical phenomenon variable fighting concepts, of the specialization and and different versions of differentiation of all these the totality. This, in turn, just styles is complex, and every adds to the unbounded rich- style seems to have a dif- ness of the Chinese martial ferent, particular emphasis A Boxer recruit at drill. traditions, and proves the and history. Much of these differences reached a high level, they were asked impressive innovative nature of man. can be attributed to completely different to specialize, which in turn led them to cultural origins as well as climates, rural teach their disciples only their area of Mathieu G. Ravignat is the or agrarian origins, individuals, spiritual specialization. According to Dr. Yang, founder of the University beliefs, class, etc., i.e., all the differences this would cause these specialized forms of Ottawa Stone Lion in the way men lived in China has had to be ossified through the years until the Kung-Fu School. their effect on these fighting traditions. styles became one-sided technical He has over seventeen We must also be careful not to draw traditions. years experience in the similarities between them. Not all styles However, Dr. Yang does not explain that claim they come from Shaolin actually why the monks would not have taught Chinese martial arts of do. If we take this myth out, then we the same basic unified curricula they Northern and Southern can understand how different styles can learnt. Why did they not follow the same Shaolin Kung-Fu.

House of the Pure Martial Arts WWW.MEIBUKANMAGAZINE.ORG No 5 July 2005 18