The Martial Traditions of Okinawa

Another major influence on the development of martial arts in Okinawa was the banning of all weapons sometime in the 1470's by King Sho Shin. All swords, spears, and weapons of war were stockpiled in a warehouse in Shuri, the former capital of Okinawa. Undoubtedly, this would have greatly increased any interest in empty hand training which was taught by Chinese diplomats and traders based in Okinawa as well as Okinawans who had studied abroad. It is around this time that martial artists likely started training intensely in weapons that would not have been banned by the government. These included the bo (6 foot staff), the sai (a short forked metal instrument), the kama (sickle), the tonfa (an agricultural device used as a handle for a millstone), and the nunchaku (a wooden flail). Although all of the foregoing weapons were found in Okinawa, training in their martial applications came mostly from China, where fighting systems encompassing these weapons were highly developed and had been practised for centuries. This type of weapons training is what is now usually referred to as kobudo, and is practised either as a separate art or has been incorporated into karate styles to complement the empty hand techniques. Kobudo was also influenced by the Satsuma (a clan from the southern part of Japan) invasion of 1609. Some of the Pechin of Okinawa traveled to Satsuma and learned the Japanese art of the bo, as well as kenjutsu, the art of fighting with the katana, the preferred weapon of the Samurai. Weapons masters from Satsuma were also documented as being sent to Okinawa to teach farmers and peasants self defence tactics in case of a foreign invasion. This is one of the few instances where commoners may have had the opportunity to learn combative arts. These techniques were reportedly disguised in traditional dances which have been preserved and are still currently practised on the islands as part of the heritage and tradition of Okinawa. The vast number of karate styles present in Okinawa and Japan today attest to the variety of sources of inspiration and influence which contributed to the development of this ancient combative art.

Until the 20th century, the practice of Te and karate in Okinawa was still done in secret, handed down through the generations within families, or taught to a select group of students who were handpicked by the master and completely devoted to their training. Karate was never considered to be a sport at this time as it was practised almost exclusively by Okinawan warriors or security experts whose very lives were clearly dependent on their martial abilities. Thus, the philosophy behind this fighting style resembled "jutsu" (an "art", techniques designed primarily for combat) more so than "do" (the "way", a path traveled to achieve self perfection). Karate first started to come out into the open in the early 1900's, when karate legend Itosu Anko campaigned to introduce the discipline into the school system as a form of physical education. This lead to a radical revision of the way karate was practised. Most of the more dangerous techniques were removed for schoolchildren, making the shift from a secret self defence art to a form of physical fitness and recreational activity which could be widely practised by all. During this transformation, the emphasis in training was on kata practice, neglecting bunkai, the application of techniques in fighting situations. By not teaching the hidden self defence moves, the actual intention of kata (e.g., to disable, maim, or even kill by traumatizing anatomically vulnerable areas if necessary) became so obscured that a new tradition developed. This new creation was introduced to mainland Japan, where it conformed to the forces of Japanese martial sports and evolved even further in that direction.

Karate was first formally introduced to the Japanese mainland in 1917 by the famous "Father of Modern Karate", Funakoshi Gichin, at a martial arts demonstration in the Butoku-den, the grand martial arts hall in Kyoto. Funakoshi and other Okinawan masters soon started teaching karate en masse, initially at universities and makeshift dojos around the country. Karate was formally recognized as Budo (a martial tradition which focused on self development more so than pure combative strategy) by the Dai Nippon Butokukai, Japan’s national governing body for the combative traditions, in 1933, and the adoption of a standard training uniform and the dan-kyu system (degree-level system of rank) occurred around that time. Subtle changes were occurring, however, in the approach of the Japanese towards karate. Rules for competition were developed, and techniques which won points in tournaments soon became the focus in training, comparable to the martial sports of Kendo and Judo. Many of the effective techniques which had survived the transition from "jutsu" to "do" were becoming even more diluted due to the new emphasis on competitions and freestyle sparring. These changes may have appealed to a larger group of followers, who were interested in the sporting aspects of the art, but more than likely also compromised karate’s effectiveness both as a form of combat and as a vehicle for personal development. It is interesting to note that while many of the Japanese practitioners favoured this emphasis on "sports karate", most of the competent Okinawan masters who were active during this transitional period resisted the trend to turn karate into a sport and retained the old style values of Budo in their teachings. The concept of "sports karate" is basically a Japanese invention that has spread to the West and popularized to the point that many practitioners have forgotten the true meaning of traditional Budo.

In the last 40 years, karate has spread to all corners of the earth and is one of the most popular martial arts. Generally speaking, the vast number of schools can be classified in three ways. 1. Most styles place emphasis on karate as a sport and form of recreation and physical fitness. Many of the practitioners participate in competitions and tournaments, with secondary emphasis being placed on spiritual development and combat effectiveness. 2. A smaller group of proponents practice karate as a "jutsu", where self defence techniques and fighting strategies form the core of the training and little emphasis is placed on the sporting elements. 3. Finally there are dojos that can be considered true Budo, where the martial applications have not been lost, and seishin tanren (spiritual forging) is the key to the practitioner's constant efforts to reach inner peace, self perfection, and harmony with society. The masters of these dojos have continued to resist the lure of competition and strive to maintain the century’s old values and integrity of traditional martial arts. The goal is neither to win trophies, as in sporting styles, nor to become a mere human killing machine, as in the "jutsu" styles. The practice of karatedo as a form of Budo is truly a way of life that eventually leads the practitioner to self discovery and a profound sense of purpose.

For more information, please contact the author at swhiffen@look.ca