Blogger's Note: I had the honour to have trained under Sensei Tony Smith in Hereford between 1987-1989 at the Hereford Leisure Centre - and again (briefly) in early 2005 (I graded once - attaining two grades in one sitting - namely 9th and 8th Kyu White Belt - moving on from what was then the starter 10th Kyu White Belt). To my mind, Sensei Tony Smith embodies the true spirit of Okinawan Goju Ryu Karate-Do. ACW (15.2.2025)

Hereford Times - Godan Grading is Reward for Anthony’s Hard Work - 26th April 2010

ANTHONY Smith, Sensei at the Hereford Goju Ryu Karate club, has achieved the grade of 5th Dan.

Smith attained his new grade by participating in an intensive weekend’s training and assessment under chief instructor George Andrews (7th Dan) at the Honbu dojo in London.

Smith has been practising Goju Ryu Karate for over 32 years, 28 of which have seen him in charge at the Hereford club as Sensei.

Having achieved his 5th Dan grade, or Godan, he is now one of the most senior grades in the Okinawan Traditional Goju Ryu Karate-do Association (OTGKA) and principal instructor in the western region of the UK.

“I have had to prepare for this grading for a considerable amount of time," said Smith. "To be successful at this level of karate it is essential that you are both physically and mentally prepared for the trial.

"As well as the psychological pressures you are under during the physical element, you are also required to submit an essay discussing many of the discipline’s philosophies.
"I am extremely pleased to have attained my Godan and hope to continue improving my karate for many years to come.”

While the essay is an essential component in the grading process, the physical element is also arduous.

During the weekend’s assessment, Smith had to demonstrate excellence in Kata (choreographed patterns of movement), the application of Kata in practice and participate in Kumite (sparring).

The weekend’s grading process was overseen by OTGKA chief instructor George Andrews, 7th Dan (Nanadan), who has himself been practising karate for 43 years.
Also in attendance was Smith’s second-in-command and son, Luke Smith, 3rd Dan, who praised his father’s achievement: “Achieving the level of 5th Dan is testament to Dad’s commitment and devotion to Goju-Ryu," he said.
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"Throughout the years, his students have benefited greatly from his experience and knowledge, as have I, and I would like to personally congratulate him on his success.”
The Hereford Goju Ryu Karate club train every Friday at Hereford Cathedral School gym, from 6pm – 8pm. Newcomers of all ages are welcome.

This is a continuation of the dynamic-tension exercise as found within the Sanchin Kata. The Karate-ka grips an urn (瓮 – Game) with the finger-tips of both hands (simultaneously) [握 – Nigiri] – beginning in Sanchin-stance with the right-leg forward – the practitioner steps in Sanchin-stance up and down the training-hall (Dojo). Whilst the two weighted-jars (urns) are held to the left and right of the upper-thighs whilst being kept in the same orientation – the Sanchin-stance continuously switches from left to right-leg – and right to left-leg, etc.  The “root” to the ground must be maintained at all times – as if the feet are stuck to the floor – whilst being able to move smoothly when required. The feet are both “heavy” (rooted) and “light” (able to shift) without contradiction or hindrance (“步法” – [Suri-Ashi]). The musculature of the hands, finger-tips, and thumbs are all maintained in a state of concentrated tension. When the Urns are picked-up (at the beginning of the exercise) and laid-down (when the exercise is completed) – the knees are bent (as if “squatting”) with the right-leg forward. 

​Assessing the ideogram for “urn” the following can be ascertained:
​
瓮 (Jap: Game) [Chin: Weng4] = pottery urn, jar, jug, and container
瓮 is a variant of “甕” – the constituent particles of which are assessed below:
雍 (yong4) = upper particle – harmony, peace [ideogram constructed from water which is collected in one-place - such as a pool or a moat – from which a bird benefits]
瓦 (wa3) = lower particle – earthenware, pottery [ideogram constructed from from the concept of a building or roofing-tile - made from clay – extracted from the earth]

​The earthenware pot, urn, or jar – is a man-made structure which operates as a “barrier” designed to generate “order” through ensuring “harmony” in the physical environment. Substances placed in the jar are gathered in one-place – and held there without spilling or flowing away. That which is gathered in one-place – is held in good order and is free from error. Even in death, the traditional (Confucian) method involved cremation (or exhumation) – with the human remains cleaned and placed in a burial-urn. This urn was then placed in the “Name Temple” on display – associated with the surname dominant in the local village or town. As any substance can be placed in the Sanchin-Urns – the urns can vary in weight. Of course, the construction of the urns must be stronger than the grip a skilled Goju Ryu practitioner can assert upon the upper-lip area.

​Note: Following a request to explain “Nigiri” (握) or “gripping” – the following is relevant:
​
握 (Jap: Nigiri) [Chin: wo4] = strongly hold, grip, grasp, and control using the hands
扌(shou3) – left-particle = and open-hand – usually written as “手”
屋 (wu1) – right-particle = house, room, roof, and building

The open-hand grasps a structure (or device) which, (like a building in principle), gathers and contains other objects - all in one-place. 

​My expertise is in reading and translating pre-traditional, traditional, modern and simplified Chinese ideograms into British English. As many older Japanese terms are expressed in “traditional” Chinese ideograms (as in “握瓮 – Nigiri-Game”) – it is through the reading of these characters that I can intellectually enter the realm of the Japanese language - and interpret the thought-structures that underlie it. I have noticed, however, that the ideogram “瓮” (Game) within Japanese-language texts is pronounced both “game” and “kame” – why is there this difference? If “瓮” (“urn”) is placed at the beginning of a sentence (as in the first word), then it is pronounced “kame”, whilst if it is placed at the end of the sentence (as the final word), it is pronounced “game”. This is the convention operating within the written (and spoken) Japanese-lanvuage.
​
Given that “握瓮” (Nigiri-Game] is a concept applied within Okinawan Goju Ryu Karate-Do as “Sanchin-Game” (Three-Battles - Urn) [三戦 瓮) – the “瓮” (Game) appears at the end of the sentence, thus rendering the reading of “urn” or “jar” (the English transliteration is variable) as “game” (pronounced in English as “Gam Mi”). Of course, as Okinawa operates from a number of different language structures at any one-time - a combination of Chinese, Japanese, (indigenous) Okinawan, and South-East Asian (together with “English since the defeat of Imperial Japan in 1945) – the usual idioms and conventions expected in other languages - might - or might not – existentially operate. Assumptions of usage must be researched at the point of contact whenever encountered.

The Okinawans prefer to use the ideogram “瓮” for “game” – instead of “甕” (both pronounced “weng4”) the latter assessed above. The assumption is that both ideograms convey the same interpretation – albeit in slightly different ways:

​瓮 (Jap: game) [Chin: weng4]
​
Top-particle = 公 (gong1) – public, communal, official
Lower-particle = 瓦 (was3) – earthenware, pottery, roof-tile

This assessment seems to suggest that “瓮” refers to any earthenware-constructed objects which are used within human society – whilst placed on continuous public display - performing their intended function. Indeed, Japanese-language dictionaries suggest NOT an “urn” – but rather a “roof-tile”. The reading only becomes “urn” (jar) when read in the light of the “甕” ideogram – which clearly indicates a waterproof “container” or “vessel” constructed using clay. The “瓮” ideogram appears in the Seal Script (developed between 700 BCE-200 CE) – whilst there are NO ancient versions of the ideogram “甕”. This indicates that “瓮” is the older ideogram (used within Okinawan script) – whilst  “甕” is a later (clarifying) development. 

​Within the Movie ‘Merry Christmas Mr Lawrence’ a Japanese POW Camp Commandant decides that the prison population of European (military) inmates are ‘spiritually lazy’. When being beaten or made to stand for hours in the sun had not altered this situation, the Japanese Officer decided that the Camp population would undergo the Shinto ritual of ‘Misogi’ (禊) – in this instance – involving a 24-hour fast-period of no eating or drinking. This is despite the daily ration being intolerably low to start with. Most prisoners – even the stronger men – were on the brink of starvation. The Japanese Officer (Captain Yanoi) – by further depleting the starvation rations - would also adhere to this ritual of ‘fasting’ whilst traditionally dressed - and sat in meditation in the Camp ‘Dojo’. This is the pristine training hall used by the Japanese Officers for martial arts and spiritual practice (a mixture of Buddhist and Shinto spiritual traditions). 

​Similarly, in the book ‘Empire of the Sun’ written by JG Ballard – the (civilian) POW Camp (Assistant) Commandant (Sergeant Nagata) occasionally orders Chinese vagrants (often women and girls) to be ‘beaten to death’ by Japanese soldiers wielding wooden clubs. The actual 'Commandant' - Hyashi - was in fact a 'civilian' and a careerist diplomat who tended to only interfere in Camp daily activities if absolutely necessary. Obviously, Hyashi never interfered in Nagata's brutality. These starving Chinese people sit patiently outside the POW Camp waiting to see if they will be allowed in to receive a portion of the already meagre rations. The women and girls are often raped by the Japanese guards before the Camp populace of British people are assembled to watch the unfolding ritual of ‘despatch’. Sergeant Nagata believes the British POWs are ‘spiritually lazy’ and seeks to stimulate their individual (and collective) ‘ki’ (氣) flow. This ‘life force’ not only flows through each individual body – but also through the entire Camp. As Sergeant Nagata believes the Chinese people to be an ‘inferior race’ – their brutal murder (achieved through a demonstration of ‘Japanese’ manly vigour) – will ‘release’ the ‘ki’ from their (broken) bodies and supplement that available throughout the Camp.

​The two primary Shinto rituals on display in both of the above examples are:

​禊 (Misogi) – Purification (Cleansing) of the inside and outside of the mind and body.

​祓 (Harae) – Purification (Exorcism) of corruption out of the interior of the mind and body.

​As this ‘Kanji’ is in fact comprised of ‘Chinese’ ideograms, I can read these characters and give some type of explanation as to what these rituals are supposed to represent – at least in a historical context. I say this as the rubric of Japanese ‘spiritual’ fascism distorted (for decades) rituals and practices that would normally not have been so severe or murderously brutal. Bear in mind that within ten-years of WWII being over – Western students of Judo, Kendo and Karate-Do were avidly volunteering to undergo these rituals – albeit in a non-war setting. Nevertheless, the rituals that the Imperial Japanese used to torture and murder millions of Western and Asian people – are today routinely considered part and parcel of a legitimate Japanese martial arts practice. On the face of it, this is an extraordinary rehabilitation. As Chinese ideograms, these ‘Kanji’ characters can be read as follows: 

​a) 禊 (xi4) is comprised of an upper and lower particle:

​Upper Particle = 气 (qi4) – refers to ‘energy’, ‘breath’ and ‘vital force’

​Lower Particle = 米 (mi3) – denotes husked ‘rice’ that needs to be ‘cooked’ (transformed) in water

​Therefore, 禊 (xi4) suggests that the process of cooking rice in a cauldron (by lighting a fire underneath and boiling the water) not only produces nutritious food (which sustains all physical life) but also generates ‘steam’ as a useful and yet crucial by-product. This steam - through the (hidden) ‘pressure’ created - ‘lifts’ the lid of the cauldron with an effortless ease. It is this ‘unseen’ influence of a physical process that drives this concept. 

​b) 祓 (fu4) is comprised of of a left and a right particle:

​Left Particle = 礻(shi4) is a contraction of ‘示’ (which denotes an ‘altar’ and the ‘rituals’ associated with it) – and refers to structured acts of ‘instruction’, that require ‘attention’ and possess great ‘importance’. 

​Lower Particle = 犮 (ba2) denotes a ‘dog’ (犬 – quan3) that is ‘running’ (丿- pie3). The implied meaning is to perform a dramatic task with the appropriate amount of effort and required energy.

​This suggests that a religious ritual must be correctly performed (as if in a temple or at an altar) in the physical world - that opens a connecting door-way to the spiritual world. Once this channel has been correctly opened – the influence of the spiritual world is then allowed to positively flow (unseen) into the material world – thus influencing temporal events. Correct (disciplined) and timely action in the physical world is the basis of this concept. Success is defined as achieving an exact ritualistic replication that does not deviation from the accepted norm – as ‘deviation’ of any sort is tantamount to ‘ill-discipline’. 

​Conclusion

​Armed with this knowledge, it can be suggested that the Japanese concept of ‘禊’ (Misogi) refers to arduous physical activity that requires ‘sweating’. Through hard and continuous labour – a definite and positive metamorphosis is produced in the material world – that possesses definite (but ‘hidden’) implications for the inner world (almost as a side effect). By way of comparison, ‘祓’ (Harae) refers to a metaphysical ritual that although partly physical in its ritualistic content, remains nevertheless ‘metaphysical’ in nature and intent. This is because ‘祓’ (Harae) constitutes a ‘purifying’ spell achieved through words, actions, and a specific and certain state of mind. 

Wikipedia is a wealth of sagely advice – much of it misleading, incomplete and out of context. For instance, the author dealing with the ‘Tai Sabaki’ page - states that the usual interpretation of Tai Sabali in the West which involving ‘evasion’ is ‘wrong’. However, if an individual can ‘read’ Chinese and/or Japanese ideograms – it is obvious that whatever this concept is - ‘evasion’ forms a central aspect of it. The author in question does not fully comprehend the entire concept of Tai Sabaki and is attempting to join the two ends of an idea together whilst omitting a (vast) theoretical centre-ground!  

1) 体 (Tai) - Japanese Equivalent of Chinese ideogram ‘體’ (ti3) = ‘body’  

This is related to a body (comprised of - and structured by - its internal bone structure) which is augmented in the physical world through musical rituals (involving drumming) and the adornment of jade of jewellery. The body is enhanced by the placement and alignment of its inner structure and the means (rituals) through which this body traverses the outer world. That which is ‘detrimental’ is avoided and that which is ‘nourishing’ is embraced. There is an implication in the Japanese language that ‘体’ (Tai) refers primarily to the trunk and the abdomen – and only secondarily to the limbs. It is the ‘centre’ of the body which has priority over the ‘periphery’ of the body.  

2) 捌 (Saba) - Japanese Equivalent of Chinese ideogram ‘捌’ (ba1) = Disentangle 

This ideogram - (in its Chinese interpretation) can mean ‘eight’ - an alternative form of ‘八’ (ba1). A ‘hand’ which expertly uses a ‘knife’ - cuts through the flesh and bones of a fish so that it is separated into ‘eight’ clean parts (probably a generic term meaning ‘many’). There is also the central idea of ‘disentanglement’ - so that no unnecessary error (or resistance) is met. This is because ‘entanglement’ means ‘hindrance’ - and the skill referred to here involves the ‘avoidance’ of such self-imposed difficulty. Evading ‘resistance’ is the correct path that leads to such a skill. The blade of the knife skilfully feels its way around (and along) the natural contours of the bones – and does NOT cut directly (at right-angles) into the bone-structure at any time. There is a ‘going with’ rather than a ‘going against’. This ideogram is the central element of this Karate-Do principle - and probably means slightly different things within the various styles which make use of it.  

3) き(Ki) - Japanese Equivalent of Chinese ideogram ‘幾’ (ji3) = Skill 

There is an indication of ‘quantity’, ‘measurement’ and ‘refinement’ within Japanese language dictionaries. The suggestion is that the correct manipulation of exact amounts is a great skill which has to be mastered in any successful avenue of life. This idea spans both the material and the spiritual world! An individual can carefully follow the established criterion laid down by those who have gone before – or if such an individual possesses the correct (and right) amounts of psychological insight and physical strength – then they might set out on their own path and become an inspiration for those who are to come!  ​

Conclusion: Meaning 

When taken as an integrated whole – the martial principle of Tai Sabaki (体捌き) suggests that the physical body (its central core and not just its periphery) is skilfully used (manipulated) in a combat situation so that there is no direct conflict between the defender deploying this technique - and an attacker ignoring this technique. Tai Sabaki (体捌き) is NOT just the skilful movement of the arms and legs in ‘protection’ of the central core (the torso). Tai Sabaki (体捌き) is a ‘centre-out’ technique that requires the core and periphery to work in concord. Strength does not clash with strength. The ability to assertively ‘give-way' is the key to this technique. Indeed, when the timing is perfect - ‘giving-way’ becomes far stronger than the momentary strength associated with a dramatic (but short-lived) show of strength! Giving-way, at its highest manifestation, not only ‘absorbs’ and ‘nullifies’ ALL incoming power – but when performed correctly, generates the basis for ‘greater’ power to be produced that is not reliant upon linear (muscular) strength – but rather the ‘circular’ movement associated with the structures of the bones and joints! The bodyweight ‘drops’ into the ground through the shaft of the (aligned) bones and rebounds upwards through the centre of the bone-marrow – producing a seemingly endless supply of ‘muscle-free’ power! As this power is greater than that associated with the muscular ‘tension’ of thuggery – the defender occupies a unique time-space frequency within which the attacker cannot access (or penetrate) regardless of the willpower exhibited. The linear attacks cannot land on an object continuously moving in perfectly timed circles. Once such a level of mastery is achieved – the defender can decide the level damage perpetuated upon the attacker depending upon circumstance. Should the body of the attacker be temporarily or permanently disabled? Should the body of an attacker be only (gently) nullified as if in play? Someone who has mastered Tai Sabaki (体捌き) possesses all these choices. This is why the Wado Ryu Style of Karate-Do posits the highest ideal of a defender possessing the ability to prevent damage to both their own body AND the body of the opponent! An ideal of the highest nobility! 

This is a ‘Summary’ of my research regarding the ‘internal’ (within the ‘Miyagi’ family) and ‘external’ (outside the ‘Miyagi’ family) transmission of Goju Ryu (which is NOT complete by any means) - but which provides a basic (historical) framework (post-1945) which is often obscured by the insular nature of the existing lineages. As someone of part Chinese descent, and whose family suffered at the hands of Japanese Nationalism during WWII in China – I do not in any way support or condone Japanese Nationalism or the racism and fascism that permeated Japanese culture between 1868-1945, etc.  As a historian, however, I find it interesting to study and clarify how an aspect of exported Chinese martial culture developed in another country! Lineages, by their very nature, tend to only recognise their own transmission structures whilst inherently refusing to recognise a) the ‘existence’, and b) the ‘relevance’ of other (similar) lineages. This is because traditional martial art ‘lineages’ originating from within China, Okinawa and Japan – have either grown out of actual families (associated with specific ‘Clan’ surnames), or monastic, religious or spiritual associations and/or other special individuals, etc.  

This is a Confucian tradition that traces reliability and strength through its preserving structures - as those institutes that are replicated (continuously) from one generation to the next. Indeed, the present generation of teachers link the past (of the tradition) not only with the present – but also with those practitioners yet to materialise in the future! This is a grave duty and responsibility within the Confucian tradition that permeates many daily aspects of everyday culture through many Asian countries. Although ‘content’ and ‘interpretation’ can vary widely between teachers representing the same tradition – there is no reason why there should be a difference in ‘quality’ between ‘internal’ and ‘external’ transmissions as this designation is genealogical in nature and does not correspond in any way to ‘external’ (Yang) and ‘internal’ (Yin) mastery within the martial art being transmitted.  

A thumbnail transmission map of Fuzhou White Crane Fist, Higaonna Naha-Te and Goju Ryu Karate-Do may look something like the following – at least in blueprint: 

Xie Chongxiang [謝崇祥] (1852-1930) - Fuzhou White Crane Fist Master (this identity is disputed). 

Higaonna Kanryo [東恩納寛量] (1883-1915) - As a ‘foreigner’ from Okinawa (and being from ‘outside’ the ‘Xie’ family) he inherited an ‘external’ lineage of this White Crane Fist martial art during 1881. Higaonna Kanryo was in China between 1867-1881 (this dating is disputed). 

Miyagi ‘Internal’ Family Lineage (1915-1980) 

Miyagi Chojun [宮城長順] (1988-1953) - Miyagi Chojun inherited an ‘external’ (that is a lineage of Naha-Te ‘outside’ the Higaonna family) during 1915 – just prior to the death of Higaonna Kanryo. Between 1915-1953 – Miyagi Chojun invented and developed Goju Ryu Karate-Do. 

Miyagi Takashi [宮城敬] (1919-2008) - This is the eldest son of Miyagi Chojun who inherited the ‘internal’ (that is ‘inside’ the Miyagi family) lineage of Goju Ryu Karate-Do and started teaching during 1951 (in Tokyo). During 1955, on the 3rd Commemoration of the passing of Miyagi Chojun (October 8th) - Miyagi Takashi founded the ‘Transmitting Brilliance Training Hall’ (講明館 - Ko Mei Kan).  

He transmitted this ‘internal’ Miyagi lineage to his eldest son - Miyagi Toru [宮城徹] (b. 1947).  

In-turn, Miyagi Toru has already (formally) passed this ‘internal’ Miyagi family lineage to his second eldest son – Miyagi Manabu [宮城学] (b. 1980).  

Goju Ryu ‘External’ Transmissions (1935 Onwards) 

Japanese language sources state that at the age of 14-years old (in 1923) - a Japanese national (and former soldier) named Yamaguchi Minoru (b. 1909) – met a Capenter from Okinawa named ‘Marutani Takeo’ [丸谷武雄] who taught him ‘Karate’. In 1929, Yamaguchi Minoru founded the ‘Goju Ryu Karate-Do Kempo Dojo’ on the site occupied by the ‘Shinsengumi Garrison’. During the same year (1929), Yamaguchi Minoru entered the Ritsumeikan University (Kyoto) - to study law. Here, he founded the ‘Karate-Jitsu Study Group’ - with ‘Karate’ being written as ‘Tang Hand’ (唐手 - Tang Shou). The ideogram for ‘Jitsu’ (術) referring to a ‘war art’. In 1931, Yamaguchi Minoru invited Miyagi Chojun to Ritsumeikan University (Kyoto) - and began many years of receiving instruction. Between 1935-1936, Miyagi Chojun returned to Mainland Japan and transmitted his Goju Ryu Karate-Do system to a number of interested Japanese students living within Kyoto (and other places). Whilst teaching at Ritsumeikan University (Kyoto) - Miyagi Chojun continued to instruct ‘Yamaguchi Minoru’ {山口實実) to whom he would eventually grant the first name ‘Gogen’ [剛玄] (Strong Mystery) and transmit the ‘external’ lineage of Goju Ryu Karate-Do around 1937 – giving permission for ‘Yamaguchi Gogen’ to teach Goju Ryu Karate-Do throughout Mainland Japan! In 1950, Yamaguchi Gogen established the ‘All Japan Karate-Do Gojukai’ - with Miyagi Chojun agreeing to be honorary Chairman. During 1951, Miyagi Chojun awarded Yamaguchi Gogen a 10th Dan Black Belt grade – with the rank of ‘Hanshi’ (範士) - or ‘Master’.  

During 1952, Miyagi Chojun transmitted an ‘external’ lineage of Goju Ryu Karate-Do to Yagi Akitoku [八木明德] (1912-2003). It is said that Miyagi Chojun granted permission for Yagi Akitoku to open his own ‘Dojo’ to teach Goju Ryu Karate-Do – and that this is the only ‘external’ (or ‘outsider’) Dojo that Miyagi Chojun allowed to be founded during his lifetime. According to this history – a ‘belt’ and ‘training uniform’ was transmitted by Miyagi Chojun to Yagi Akitoku (which reads very similar to the ‘robe’ and ‘bowl’ being transmitted by Zen Masters to their disciples). During 1957, Yagi Akitoku founded the ‘Brilliant Warrior Training Hall’ (明布馆 - Mei Bu Kan) in Okinawa. (As an aside – it is interesting that the ‘Komeikan’ and the ‘Meibukan’ both make use of the Chinese ideogram ‘明’ [Chinese = Ming – Japanese = Mei) - which translates as ‘bright’, ‘clear’ and to ‘understand’, etc. This suggests that this Chinese ideogram possessed an important meaning and association to Miyagi Chojun.  

During 1955, a group of students who had trained with Miyagi Chojun during his lifetime, gathered together in Okinawa to ‘vote’ for a new representative of the ‘external’ (that is, ‘outside’ the Miyagi family) Goju Ryu Karate-Do tradition. This group chose ‘Miyazato Eiichi’ [宮里栄] (1922-1999). Through his student ‘Higaonna Morio’ [東恩納盛男] (b. 1938) - Goju Ryu Karate-Do spreads throughout the world! According to Chinese language historical records, Higaonna Morio was associated with ‘Miyagi Anichi’ [宮城安一] (1931-2009) who although possessing the same Clan surname of ‘Miyagi’ - was not directly related to Miyagi Chojun with whom he trained from 1948-1953 (exclusively so - between 1949-1951). It is said that both Miyagi Anichi and Yagi Akitoku were friends who were accepted together as disciples by Miyagi Chojun during 1948. Whilst being called ‘Miyagi’, however, Miyagi Anichi would have inherited an ‘external’ lineage of Goku Ryu Karate-Do – if indeed any such formal transmission took place.  

Conclusion 

Obviously, all the sons of Miyagi Chojun would have had an equal and consistent martial arts education, and all could clam an equal right to representing an ‘internal’ Goju Ryu Karate-Do lineage (with this right extending to the Miyagi male off-spring in the traditional model and their male and female off-spring in the modern system). Even within the traditional system this would be consider true – with the caveat that Miyagi Takashi (the eldest son) would possess the authority to decide important issues. Furthermore, the Miyagi family probably taught many people from outside their family – with some of these people possessing the right to claim an ‘external’ Goju Ryu Karate-Do lineage. By the time of the passing of Miyagi Chojun (in late 1953) at least two Goju Ryu Karate-Do lineages had been established: 

a) Miyagi Takashi (1951) - ‘Internal’ (Tokyo) 

b) Yagi Akitoku (1952) - ‘External’ (Okinawa) 

This being the case, an interesting question is why did a group of Miyagi Chojun students-disciples (who had trained with Miyagi Chojun during his lifetime), choose NOT to recognise the authority of Miyagi Takashi (his eldest son) and Yagi Akitoku – a very well-established ‘external’ disciple? By choosing ‘Miyazato Eiichi’ as a contemporary Goju Ryu Karate-Do ‘authority’ - a ‘new’ external martial lineage was generated – a lineage not created by Miyagi Chojun during his lifetime or the Miyagi family after his death. Having said all this, however, the intended ‘lineage’ of Goju Ryu Karate-Do may not be as straightforward as implied above, as it is well-known that Miyagi Chojun’s best ‘disciple’ was ‘Shinzato Jinan’ [新里仁安] (1900–1945) - who obviously was not from the ‘Miyagi’ family. As ‘Shinzato Jinan’ died during the final days of WWII – Miyagi Chojun had to make other plans with regards to preserving and transmitting Goju Ryu Karate-Do. Again, Chinese language historical sources state that it was Miyagi Chojun’s other (external) disciple ‘Seiko Kina‘ [嘉纳正兴] (1911-1994) - who was also permitted to teach students in his own right during Miyagi Chojun’s lifetime! 

‘I was born in Naha City during August 1919 (Taisho 10) and I am the eldest son of Miyagi Chojun (1888-1953) - the founder of Goju Ryu Karate-Do! My father taught me how to use my ‘hands’ (手 - Te) and ‘feet’ (足 - Ashi) during every moment of the day! He taught me where to ‘walk’ on the road, pavement or path – and where to place my awareness to stay safe! In a similar vein – he taught me how to hold an umbrella properly so that it looks innocuous but is really a ‘weapon’ that can be used in self-defence! For the Miyagi Family – Karate-Do was not only practiced in the ‘Dojo’ - but training of the mind and body continued throughout the entirety of our lives! My father – Miyagi Chojun – was a very popular person and knew many interesting and important people! He often told me about the famous people living in Okinawa - including military personnel and literary figures - who had come to live and work in Okinawa. Due to his wide range of associations, my father was well read, well-educated and took a general (and specific) interest in many different and varied subjects. As my father took me everywhere with him when I was young – I also met these people and often witnessed (and absorbed) the discussions as they unfolded! This is how my father ensured that I had a well-rounded education premised upon practical experience and intellectual stimulation! This is how I started the development of my mind and body and developed a sound foundation in the understanding of Karate-Do! I also understood exactly how my father thought about life and his general attitude toward Karate-Do! His personality clearly shone through during these interactions! 

As my father – Miyagi Chojun – believed that travelling expanded the mind, he advised me to travel to Kyoto and enrol for the Summer in a Martial Art College and study ‘Kendo’ (剣道). He respected Kendo and was very enthusiastic about me learning a different martial art! Indeed, through me experiencing Kendo training – I gained a far deeper understanding of Goju Ryu Karate-Do! My eyes were opened to a far broader view. I particularly benefitted from the Kendo technique of ‘Kakari Geiko’ (掛かり稽古). These are the techniques within Kendo which involve the development of a sound ‘defence’ - coupled with a penetrating and devastating ‘attack’. I used this experience (and knowledge) gained through my Kendo training in my later development of Goju Ryu Karate-Do! Shifu (師父) - we always referred to Miyagi Chojun by the respectful Chinese language term of ‘Master-Father’ - put a great emphasis upon ‘Preliminary Exercises’ (予備運動 - Yo Bi Un Do) that both ‘warm’ and ‘strengthen’ the bones, ligaments (joints), muscles and tendons! As these exercises are so demanding and arduous to perform and repeat – the ‘mind’ is fully developed as it is ‘calmed’ and ‘stilled’ over time! I took this crucial element of Goju Ryu Karate-Do training and developed it further so as to progress the Style. I developed what is referred to as ‘Hard-Soft Body Manipulation’ (剛柔体操 - Go Ju Tai Misao)! This is sometimes referred to as ‘Goju Body Mechanics’.  

This is a development within Goju Ryu Karate-Do that all of our students a) learn and b) perform – at the beginning of each public training session held in a Dojo. (The same situation applies to closed ‘private’ lessons where groups of students are training in a Dojo). Miyagi Chojun always followed the same training habits as his teacher Higaonna Kanryo (learned in China) - which involved the performing of the ‘Sanchin’ (Hourglass), ‘Shiko’ (Horse-Square) and ‘Nekoashi’ (Cat) Stances as ‘warm-up’ techniques. Miyagi Chojun was very strict when teaching these stances and would shout very loudly at the beginning of a training session to encourage the flow of energy and attentiveness of a student! The stance work teaches how to drop the bodyweight correctly, how to stand ‘still’ (rooted to the spot) and how to project the rebounding force forward and back correctly. Whilst practicing kata, Miyagi Chojun stated that each Kata possesses various (inherent) characteristics - such as how to stand, how to use the hands, how to use the legs and feet to kick correctly and how to move in any direction properly amongst many other important attributes. I was told to think carefully about what the concept of each individual Kata meant - and how each individual movement within each Kata should be accurately interpreted and performed.  

A defining aspect of Goju Ryu Karate-Do is that ‘distance’ is rapidly closed from ‘far’ to ‘near’ in a manner that exposes the opponent to danger whilst keeping the practitioner (traversing the ‘distance’) safely protect (through a superior technical positioning). This means that although there are variations and contradictions within the Kata movements of Goju Ryu Karate-Do – the emphasis is always upon ‘closing’ the distance and engaging the opponent with effective (and devastating) close-quarter-combat. The opponent is inundated and overcome with a variety of rapidly deliver and perfectly timed (powerful) martial interactions – involving the effective movement of the arms, legs and torso, etc. The movements, although ‘attacking’ - are delivered in such a manner that ensures the Goju Ryu Karate-Do practitioner is ‘safe’ whilst inhabiting the quiet ‘centre’ inherent within each set of movements. Quite often, words do not convey the totality of the defining principles of Goju Ryu Karate-Do – but words do serve an important supporting role in the teaching process. Obviously, individuals will understand what is said and taught to them according to their age, maturity and level of experience. This is why an effective teacher understands this and applies the teachings of Goju Ryu Karate-Do according to the level of awareness that a student brings with them into the Dojo. After-all, a good teacher is able to produce an equally good and effective student.  

When Master Miyagi Chojun passed away in 1953, I (Miyagi Takashi) was recognised throughout the Miyagi Clan in Okinawa as the true ‘Inheritor’ of the Goju Ryu Karate-Do ‘Lineage’. This is the ‘Family’ lineage which is separate and distinct from those other numerous ‘lineages’ transmitted ‘outside’ the family. The ‘Family’ transmission represents the ‘internal’ lineage – whilst all the other transmissions are representative of the ‘external’ lineage. This does not imply that one transmission is better or worse – but rather merely ‘different’. In the ‘Name Temple’ the pictures and the urns holding the cremated remains of the Miyagi Family are obvious for all to see (stretching back hundreds of years). I am part of this ‘Family’ transmission – whilst all those sharing in the ‘external’ transmissions have their own ‘family’ lineages that are separate and distinct (and all equally valid in their own right). Furthermore, it used to be that the ‘internal’ (Family) transmission was only taught (privately) within the family – whilst the ‘external’ lineages were public – but today, generally speaking, ALL ‘lineages’ are publicly taught to anyone who wants to learn. As for myself, I developed the ‘Komeikan’ (‘Transmitting Brilliance Training Hall’) during my time living in Tokyo to teach Goju Ryu Karate-Do (from 1951 onwards) to the general public as the only representative of the Miyagi Family. I have conveyed the teaching of my father – Miyagi Chojun – in a logical and correct manner, whilst also adding my own understanding. This is a process of evolution encouraged by both Higaonna Kanryo and Miyagi Chojun. Tradition is protected and conveyed through a process of continuous and relevant improvement.’ 

Japanese Source Article: 

https://goju-karatedo.com/will.html ​

空手道剛柔流宗家として 

剛柔流開祖宮城長順の長男として1919年（大正10年）8月那覇市に生まれた私は、幼少のころより師父の空手道人生と歩を一にしてきた。日常生活のなかで教えてくれた「手」の使い方、「足」の使い方、あるいは道を歩くときの注意、傘の持ち方等々、それら一つひとつが空手道における身体と精神の在り方の教訓であった。師父は人との交際も広く、沖縄在住の高名な方々や沖縄に来られた軍人や文人の方々について私によく語ってくれた。師父は、そうした広い交際をとおして、いわば教養人でもあった。私は常に師父の傍らに居ることで、その生活に溶け込んだ空手道精神と、その人生観、人格から多くを学ぶことができた。 

私が京都の武道専門学校の夏期講習で剣道を修めたのも師父の奨めであった。この剣道修行は、私の空手道修行に新たな眼を開かせてくれ、掛かり稽古をはじめとした剣道の修練方法は、後の私の空手道指導法に大いに役立った。 

師父の私への指導は、「予備運動」をまず徹底してやることだった。私はこの予備運動を「剛柔体操」と名づけ、 

弟子たちの修練の最初に必ず行わせている。師父はまた、サンチン立ち、四股立ち、猫足立ち、前屈立ちなど立ち方をしっかり定義付け、非常にやかましく指導した。形の修練では、形の中にそれぞれ、立ち方、手の使い方、蹴り足の使い方、演武の方向などの様々な特徴があり、それらがどういう意味をもっているか、よくよく考えて修練するように言われた。 

剛柔流空手道の形においては接近戦における妙技が至るところにある。これらはことばでもって十分に説明できるものではない。どう理解するかは修練者の武才というものもあるだろうが、やはり空手道の修練には良き師を得てはじめて真の空手道を会得するものであると思う。 
​
私は師父宮城長順の死去により、空手道剛柔流宗家を受け継ぎ、空手道剛柔流宗家講明館を開設、講明館館長として東京において空手道の指導にあたってきた。私の指導法は、開祖宮城長順の指導法と指導精神を基礎に、戦後、私が考案した指導法の実際を取り入れて行っている。 

During 1942 - as the Second World War was still raging - Miyagi Chojun travelled to Ritsumei University on Mainland Japan where he served (specifically) for the first time as a ‘martial arts’ instructor. This was part of the Japanese Government’s psychological and physical preparation of young men for conscription into the Imperial Japanese Army, Navy or Airforce, etc. ​

Following the defeat of Imperial Japan in late 1945 – an era of ‘Occupation’ unfolded! As the old Administration had collapsed there was a need for a ‘new’ police force that could keep order in this very different cultural climate.  ​

From October 1946, Miyagi Chojun was appointed the ‘Head’ martial arts instructor at the Central Police Academy serving the Prefecture of Okinawa! Here, he trained Police Officers in self-defence.  ​

During 1947, Miyagi Chojun was appointed ‘Karate-Do’ instructor at Naha City Police School.  ​

Beginning in 1948, Miyagi Chojun began to guide and train disciples in his own dojo. Miyagi Chojun chose as ‘inner’ disciples (after the war) such suitable people as ‘Miyagi Anichi’ (宫城安一), and Aragaki Shuichi (新垣修一) amongst many others.  ​

In 1951, Miyagi Chojun began to openly accept students to train in Karate-Do at the dojo in his home. ​

On the evening of October 7th, 1953, Miyagi Chojun continued to teach all aspects of Karate-Do late into the night. ​

Miyagi Chojun died peacefully in his sleep during the early morning of October 8th, 1953.   ​

Chinese Language Source: ​

https://www.bilibili.com/read/cv1652712/ ​

宫城长顺先生生平介绍（转载） 
运动 2018-12-03 16:15111阅读 · 4喜欢 · 0评论 
1942年 宫城长顺先生最后一次到立命大学作武道指导。 
战后1946年10月，宮城長順先生在冲绳县新政府的警察学校任命空手道教官对警官进行指导。1947年宫城长顺先生又被任命那霸市警察学校的空手道教官。 
1948年开始，宮城长顺先生开始在自己家中道场指导和培养弟子，此时宫城长顺先生接收了宫城安一先生作为他战后的第一个内弟子，随后又收了新垣修一先生等人。1951年宫城长顺又开始在家中道场公开收学生教空手道。宫城长顺先生1953年10月7日传授空手道至深夜，宫城长顺先生死於 1953年10月8日凌晨。 作者：猫爷习 https://www.bilibili.com/read/cv1652712/ 出处：bilibili ​

Dear Tony (Sensei)

I hope that you and your family are well. What follows is the fruit of my most recent labours on this path of research! 

Memories of My Esteemed Master - Mr Miyagi Chojun [1] By Master Nakaima Genkai (仲井真元楷) {1908-1984} [2]

I took my time over this and tried to extract as much meaning as possible. This is a Chinese translation (word for word) of the original Japanese language text. The Chinese author - Mr Wang Biandou - is a Karate practitioner in China. Now, he got this article from a 1978 Japanese language magazine that once featured Okinawan Karate-Do Masters (I believe Mr Wang possesses a copy of this magazine). I know that in 2008 a Japanese person made a 'word for word' English translation - but Mr Wang's Chinese version has 14 footnotes that he added that contain very interesting extra historical data about training with Miyagi Chojun! A colleague in China found a photograph of Okinawan people practicing martial arts in the open dated to the late 1800s! A Japanese friend of mine provided the impressive photograph of Master Nakaima Genkai!

With Respect


Adrian

In the Spring when I was just entering the second year of middle school, my classmate Bunshun Tamagusuku asked, "Why don't we go to Great Master Miyagi to learn ‘Chinese Hand’ (唐手 Tang Shou) - (pronounced ‘Kara-Te’)?" Apparently, his uncle - Shinzato Jinan (who already trained) - had previously enquired as to whether he was interested in training. ​

Through this association with Shinzato Jinan (and an offer of training in the martial arts), three other interested individuals came to me and expressed their hope to gain access to the Great Master! Therefore, our group of four potential Goju Ryu students consisted of: ​

1) Nakaima Genkai (Myself) 
2) Bunshun Tamagusuku 
3) Tatsutoku Sakiyama (aka ‘Tatsutoku Senaha’) 
4) Kiju Nanjo (aka ‘Kiju Azama’) ​

Shinzato Jinan was my neighbour. He had already graduated from Naha Commercial High School at the time, so he was also my senior. He lived in a rental house owned by Mr Yukii Kuniyoshi. One evening, three of us met with Shinzato Jinan outside the wooden gate of Mr Yukii Kuniyoshi’s house. Shinzato Jinan had a white cloth tied around his neck. The wooden gate was very large and possessed a strong iron railing running across its top! From this - Shinzato Jinan was performing ‘pull-ups’ using both hands – continuously lifting his chin above and below the iron bar! He taught us this double-handed exercise – and then taught us how to perform this exercise with only a single hand holding the rail!  ​

Later, we often met in the evening on the playground of Naha Jinjo Koto Shogakko (an elementary school). We did squats (for the legs), crunches (for the torso) and various other strengthening exercises using the metal climbing bars!  Lifting and holding our bodies at different angles was often required! Thanks to the continuous training enforced by Shinzato Jinan – we could do somersaults and all kinds of rolls across an unpadded floor! Our minds and bodies were so strong that hitting into objects and one another caused very little, if any damage! We could drop suddenly to the floor and jump back-up – nothing hindered us!  ​

Not long after this, Shinzato Jinan entered the Police Academy and the four of us (listed above) decided to approach the Great Master Miyagi Chojun directly and enquire as to whether he would take us as ‘Kara-Te’ students! There was a problem, however, as due to the Confucian culture prevalent throughout Ryukyu I had to first ask my father’s permission before I entered the training system of another family’s martial arts tradition.  ​

When Shuri Castle was occupied by the Japanese Army, my father was only 10 years old – this was when the Ryukyu Kingdom was abolished and became a Prefecture of Japan - during 1879 (Meiji 12). The Japanese government in 1872 (Meiji five years), however, had established the Ryukyu clan system as the first step in their plan to abolish the (Chinese) Ryukyu Kingdom and create the (Japanese) Okinawa Prefecture when he was only 3 years old.  ​

Since my father was born during such a transitional period, and given that our ancestors were from China, our family did not allow him to receive a Japanese-style education called ‘Yamato-learning’, so he did not go to school. But because of hard work, he had a strong body and flexible physique, and I have heard that he was a very good wrestler. He was very happy when I won a prize at the school sports meeting! ​

In the spring of 1923, when I was 15 years old, I told my father that I wanted to learn ‘Kara-Te’ (Chinese Hand) from Great Master Miyagi Chojun. He gave me permission and said to me, ‘It would be great for you to learn ‘Tang Shou’ (唐手) with Master Miyagi!’. By that time Mr. Miyagi was already famous for ‘kara-Te’ - (which the Japanese had renamed ‘Karate-do’ [空手道 - Kong Shou Dao] but which we ignored at that time), so my father thought he was ideal to be my teacher. ​

We, the people of Kume Village, Okinawa, are proud of our Chinese heritage. We believe that our ancestors came to Okinawa from China, so we respect not only Chinese literature and art, but also Chinese martial arts! ​

In terms of culture and arts, we established a school called ‘Meirindo’, which functioned like a university educating young people. As for martial arts like kara-Te and other Fist Arts, etc., I think we practice individually, according to our own physical strengths and other conditions. This is a very ‘Chinese’ attitude very different to the Japanese culture. ​

At that time, the "Meirindo" school held an annual cultural festival where there were performances involving great martial skills including the ‘Stick’ (棒 - Bang)  (or ‘Bo’), the ‘Sai’ (鉄尺 - Zhi Chi, [Tesshaku/Tiechi], Thirteen / Sesan gongfu sets and ‘士壮镇’ (Shi Zhuang Zhen) [Chishokin] or ‘Scholar Strengthens the Town’ gongfu. There was also performances involving the use of the rattan shield/Tohai (籐牌  - Teng Pai) and ‘One Hundred and Eight/Suparinpei’ Naha Te. [3]. Most of these Chinese martial arts demonstrations included exactly the same content as Miyagi-sensei taught to us. [4] ​

That is how Miyagi-sensei taught us. We had classes three times a week held at Miyagi-sensei's home (there was no purpose-built Dojo in those days) [5] – with these classes always beginning after regular school had finished for the day: ​

1) Monday - (3pm-8pm) 
2) Wednesday - (3pm-8pm) 
3) Friday - (3pm-8pm) ​

This situation was very different to how Goju Ryu later developed and became famous – with proper Dojo being built in many places. After a while, my classmate Bunshun Tamagusuku (the nephew of Shinzato Jinan) dropped out, leaving only three practitioners from our original group.  ​

Goju Ryu training evolved around the practice of ‘Sanchin’ Kata or ‘Three Battles’ (三戦 - San Zhan) as it is known in the Chinese language. [6] This is why our training consisted of intense preparatory, supplementary and foot coordination exercises all designed to build the required physical and mental strength needed to correctly practice the ‘Sanchin’ Kata! Miyagi-sensei's explanation of these supplementary exercises is that they are designed to assist the learning of basic Kara-Te skills, as they assist the practitioner to understand the inner logic that is inherent within ‘Kara-Te’, whilst at the same time, our ‘Kara-Te’ skills should continue to be enhanced as our athletic ability and physical strength increase! Furthermore, the purpose of intense strengthening and toughening exercises is that a practitioner must not only warm-up the mind and body at the beginning of each training session, but through regular training must also prepare and build the mind and body so that it can perform the fundamental ‘Kara-Te' training skills correctly whilst using the techniques inherent in the ‘Sanchin’ (and other) Kata! Goju Ryu conditioning strengthens all the muscles of the body so that the body can be held ‘still’ like a mountain or ‘moved’ around like flowing water! If the muscles are trained regularly and properly, the body can move easily in any direction, or suddenly change direct as required! Miyagi-sensei said that by training in this manner we build a ‘Kara-Te’ physique. This is how we lay the foundation for effective ‘kara-Te’ by carrying-out preparatory and complementary exercises! ​

After each training session, Miyagi-sensei would tell us various stories for two or three hours [7]. The themes of his stories included not only the history, purpose and development of the techniques of Kara-Te, but also discuss the world situation, the current state of the ‘Kara-Te’ world, the origins of ‘kara-Te’, his thoughts on ‘kara-Te’ and Buddhism, research on ‘Kara-Te’ and traditional Okinawan performing arts, and any subject or information he thought was relevant to support our learning process. We were only junior high school students at that time, but Miyagi-sensei taught us the truth about ‘kara-Te’, what kind of spirit a ‘kara-Te’ master should have, and the way of life that ‘kara-Te’ brings, that is, the Way (Dao) of True people or the Way (Dao) of virtue and morality. I still remember his bright face and sharp eyes in which I found the love and kindness of a true and great ‘kara-Te’ master! ​

Now I will relay some of Miyagi-sensei's words to you. ‘If you only practice Sanchin Kata (三戦 - San Zhan) all your life, you don't have to practice any other Kata. Sanchin is the essence!’ [8] ​

One day, I asked him, "How many times during your practice did you feel like you were doing well?" He replied, ‘I think I've only done well 1 time out of 30 of all my practice sessions.’ He was very young at the time, only 34 or 35 years old. I am still impressed by his words. ​

‘The position and placement of the hands at the end of the Sanchin Kata are the same as those found on Buddha statues.’ Miyagi-sensei often tells us this story. I think the gesture at the end of Sanchin Kata is the most beautiful prayer gesture. In fact, I see the same hand pose of Buddha statues in many temples. ​

Miyagi-sensei said, ‘Rigidity is like a willow tree blown by a strong wind.’ Strong winds blow through the willow tree, and yet the willow tree never resists the wind, it remains impassive, but it is never broken or damaged. In ‘Kara-Te’, we must use the strength of our opponent. This is a skill that we must master through correct practice. [9] ​

I think it was in 1926 when the National Budo Tournament was held in the outer garden of the Meiji Temple in Tokyo*. Shinzato Jinan, a disciple of Mr Miyagi, attended the meeting and performed ‘kara-Te’, which is an Okinawan martial art. At that time, an official suddenly asked him: ‘What's the name of your martial arts?’ Then he replied ‘Hard-Soft (interactional) style’. He later explained the matter to Miyagi-sensei, who approved this title. Since then, we have called ourselves the Goju Ryu. [10] ​

Once I asked Mr Miyagi: ‘Teacher, do you have eyes in the back of your head? Someone said that even if we secretly follow you, you would immediately sense someone following you and quickly turn around to look for us.’ ​

Miyagi-sensei replied, ‘No one has eyes in the back of their heads. But when I go down this road, in some cases, I feel a little weird. I think it's called the sixth sense. We should always be vigilant when walking around corners, walking on rainy streets, climbing up and down ladders, if you can practice hard and be habitually cautious, it will help in self-defence. After long-term ‘kara-te’ training, we can get what's called a sixth sense and notice if someone is following.’ ​

‘Learning karate now is like walking in the dark without lights. We have to grope and move forward in the dark.’ Miyagi-sensei also told me, ‘There are too many unreasonable things in ‘kara-Te’, and there are many things that I can't understand. So, when our ‘Chinese Hand’ masters were alive, we had to visit them and ask them a lot of questions. I think even when we did, it would be really hard to find out.’ I used to go to the home of Mr Chomo Hanashiro and Ankō Itosu, and listen to the stories their ‘kara-Te’ teachers told them. [11] ​

In 1926 (the last year of the Taisho era), ‘Kara-Te’ masters from the ‘Minamiasahigaoka’ (南旭ケ丘) and ‘Wakasamachi-teki’ (若狭町的) areas Okinawa gathered and formed a club to study ‘Kara-Te’. The masters who participated in the club were:  ​

1) Miyagi Chojun,  
2) Kyoda Jūhatsu,  
3) Motobu Chōki,  
4) Motobu Choyu,  
5) Mabuni Kenwa,  
6) Taizo,  
7) Shiroma Shinpan [12] ​

On the first and fifteenth day of every month – the members gathered to worship the ‘Spirit’ (神 - Shen) of martial arts. I joined this club together with the following Kara-Te practitioners: ​

1) Maeyama Tatsunori 
2) Kiju Nanjo 
3) Kogyu Tazaki 
4) Yagi Kamadashi 

At that time, Teacher Miyagi agreed to change the name of ‘Chinese Hand’ (唐手 - Tang Shou) to ‘Empty Hand’ (空手 - Kong Shou), and later ‘Chinese Hand’ was indeed gradually changed to ‘Empty Hand’[13]. Just as jiu-jitsu turned into judo, he was committed to developing the pure fighting skill of ‘Chinese Hand’ into ‘Empty Hand’. ​

In 1925 (Taisho Year 14), when Kodokan judo master Jigoro Kano came to Okinawa, and we demonstrated Goju Ryu ‘kara-Te’ for him in a public hall in Naha City - Mr Miyagi explained it himself. The friendly meeting between the two founders of martial arts will light up the development of ‘kara-Te’ and bring good luck to the development of Judo! ​

Japan created the "Foundation Gymnastics/Kenkoku Taiso" during World War II. In fact, this practice consisted mostly of ‘kara-Te’ kata, so it may be considered a variant of ‘kara-Te’. [14] ​

As far as I know, Miyagi-sensei never tried to show off his ‘kara-Te’. Therefore, we also never talked about ‘kara-Te’ in school or outside of school. We kept in mind that we should not show ‘kara-Te’ to other people in public. ​

When the judo teachers at Kodokan were on their way to Taiwan via Okinawa, they wanted us to show them ‘kara-Te’. We gave a demonstration at the training hall of No. 2 Middle School. After the Judo teacher left the school, Miyagi-sensei visited the No. 2 Middle School teacher Sochoku Nakachi and asked him, ‘How are my students doing?’ ​

When Prince Takamatsu Miyazaki visited Okinawa, Miyagi-sensei appointed me as a representative of Goru Ryu to demonstrate Sanchin. At that time, I only wore a pair of shorts as I was practicing every day, and Miyagi-sensei did not demonstrate the Kata himself.  ​

The rhythm of ‘kara-Te’ is like wisdom blessed by the divine sky! It has the same rhythm as traditional Okinawan or Ryukyu dance. Let's continue to walk and grope in the dark to inherit the great rigidity and softness that Miyagi-sensei left behind! ​

References: ​

[1]^This text is a translation into the Chinese language from the original Japanese language article entitled ‘Kara-Te Master Miyagi Chojun’. Originally published in Aoi Umi Monthly, Issue 70, February 1978 (pp. 99-100), published by Aoi Umi Shuppansha. This special issue focused on Okinawan karate masters. "Aoi Umi Monthly" magazine has long since ceased publication. 
[2]^Nakaima Genkai had a high social status among the disciples of Miyagi Chojun. After the war, he devoted himself to the research and writing about Okinawan culture. It is said that around 1955, he was invited to attend a meeting of all the disciples of the Goju Ryu. At this meeting, Miyazato Eiichi was recognized by the majority and officially became the heir of Miyagi Chojun. 
[3]^Thirteen, Scholar Strong Town and 108 are the earliest known Naha ‘Te’ techniques, of which the name of Scholar Strong Town first appeared in the martial arts literature in the 186os. As now, these types have subtle differences according to different inheritances. Kyoda Jūhatsu once studied different sets of Thirteen techniques with Higaonna Kanryo and Higaonna Kanjun – but it was Kanryo’s Thirteen that was finally transmitted through the Higaonna lineage!  
[4]^According to the recollections of Yagi Meitoku, Miyagi Chojun only taught Sanchin, Thirteen, Seiyunchin and Suparinpei during the Taisho period - he only began to teach other Katas during the Showa period (after 1926). 
[5]^Probably the famous ‘Hanazono Dojo’ (花园道场) - ‘Flower Garden Way Place’ 
[6]^The training here is the most basic introductory training. It can be seen that it evolves around strength, endurance and flexibility, etc. This is also the tradition of Naha ‘Te’  and Goju Ryu. First, strengthen the physique and then exercise to develop the skills. There are differences in the teaching of Goju Ryu classes that focus only on developing specific skills. In addition, about the training system of Goju Ryu, you can check ‘Miyagi Chojuns Talks About Hard and Soft kara-Te’ in the historical archives for details. 
[7]^Combining the above, the actual ‘kara-Te’ training at that time was only about 2-3 hours, and the remaining 2-3 hours were taked with discussion time. 
[8]^What is expressed here, is that the Sanchin Kata is the firm foundation - which also has practical significance. Because from a technical point of view, Sanchin already contains the most basic maintenance framework, thrust skills, receiving skills and movement. 
[9]^According to the memory of Miyagi Chojun’s nephew - Higa Yunao - Miyagi Chojun was very good at moving, so this may not only refer to the basic movement – but include the highest form of ‘flowing’ (like water) from one place to another without losing power, posture or momentum, etc.  
[10]^Because of his age, Nakaima Genkai misremembered the time. This event should have happened around 1930. In addition, according to Kyoda Jūhatsu recollection, the name of Goju Ryu was thought up by Miyagi Chojun himself. 
[11]^According to the aforementioned self-report, he could not have had the opportunity to follow Miyagi Chojun to visit Itosu Ankō, because Itosu Ankō had passed away in 1915. Itosu Ankō was one of the most important masters in the history of ‘China Hand’ (唐手  - Tang Shou) - ‘Empty Hand’ (空手 - Kong Shou). His teachers were Nagahama Chikudun of Naha Te and Sokon Matsumura of Shuri Te. One of his disciples was Chōmo Hanashiro - who was said to have instructed Miyagi Chojun. This is a significant as Itosu Ankō is believed to have been the firt person to use the word ‘empty hand’ (in 1901). 
The ‘China Hand’ Research Club developed into the ‘Empty Hand’ Research Club! This was one of the most important associations in history, with the club mainly led by Motobu Chōyū - although master's from Naha, Shuri, Tori, Kume and other places exchanged their skills and teaching experience with each other. This promoted the standardization and modernization of ‘China Hand’ - ‘Empty Hand’! 
[12]^During the ‘China Hand’ Research Club gatherings, the participating masters would give guidance individually to whoever asked or approached them (rather than in groups), so that participating students at that time could learn the techniques of other styles and lineages – and not be limited to just their own style!  
[13]^Miyagi Chojun was one of the supporters of officially changing the name of ‘China Hand’ to ‘Empty Hand’, and it is his senior brother Kyoda Jūhatsu who clearly opposed it. 
[14]^This actually refers to a ‘Military Body Fist’ (军体拳 - Jun Ti Quan) style promoted by the IJA32 Army/Okinawa Défense Army in Okinawa during the Asia-Pacific War (1941-1945). ​

Chinese Language Article:

https://zhuanlan.zhihu.com/p/119288128 
宫城长顺：恩泽无量，讲述人间之道的武人 
王扁豆 
入院观察，积极治疗 
11 人赞同了该文章 
关于我的恩师宫城长顺先生的回忆[1] 
作者：仲井間元楷[2] 
在我刚升入中学二年级的那个春天，我的同学 玉城本顺/Bunshun Tamagusuku 对我说：“为什么我们不去找宫城大师学空手道（唐手）呢？” 玉城的叔叔新里仁安曾问过他是否想学习唐手。 
当时希望通过新里仁安跟随宫城长顺大师学习的人，还有前山達徳/Tatsutoku Sakiyama（当时叫瀬名波達徳/Tatsutoku Senaha ）、南條喜寿/Kiju Nanjo（当时叫間喜寿/Kiju Azama）和我三个人。 
新里仁安是我的邻居，当时他已经从那霸商业高中毕业，所以他也算是我的学长。他住在 國吉有纪/Yukii Kuniyoshi 先生的一所出租屋中。 
有一天晚上，我们三个人在国吉先生房子的木门前遇到了新里仁安，他脖子上缠着白布。当时新里正在木质大门的栏杆上做引体向上，他向我们展示了他能把下巴抬到杠铃上方多高。 此外他还教了我们如何用一只手臂做引体向上。 
后来，我们经常晚上在Naha Jinjo Koto Shogakko（一所小学）的操场上聚会。我们喜欢做各种仰卧起坐或单杠练习。幸亏有了新里仁安，我们现在可以做正向大回转、反向大回转、空翻等高难度动作了。 
不久之后，新里仁安进入了警察学校。我们四个人（玉城本顺、前山達徳、南條喜寿和我）决定向宫城大师学习空手道（唐手）。 
但在这之前，我必须先征得父亲的允许。 
当首里城被日军占领时，我的父亲只有10岁，琉球王国被废除，并在1879年（明治12年）成为日本的一个县。 日本政府在1872年（明治五年）建立了琉球宗族，作为废除琉球王国和建立冲绳县计划的第一步，当时他才3岁。 
由于父亲是在这样的过渡时期出生的，而且我们的祖先来自中国，我们的家族不允许他接受所谓“大和学问”的日式教育，所以他没有上过学。 但因为努力工作，他拥有了强大而灵活的体格，我曾听说他是一位很厉害的摔跤手。当我在学校运动会上获奖时，他感到非常高兴。 
1923年春天，当时我15岁，我告诉父亲我想向宫城大师学习空手道（唐手）。他给了我许可，并对我说：“你能跟随宫城长顺大师学习空手道（唐手），那真是太好了！”。那时宫城先生已经以空手道（唐手）出名了，所以父亲认为他是我理想的老师。 
我们，冲绳久米村人，为自己的中国血统感到骄傲。我们相信我们的祖先是从中国来到冲绳，所以我们不仅非常尊重中国的文艺，而且也非常尊重武艺。 
在文化艺术方面，我们建立了一所学校，叫做“Meirindo”，它就像今天的一所大学，在那里教育年轻人。至于空手道、搏击等武艺，我认为我们是根据各自的体力和其他条件单独练习的。 
当时“ Meirindo”学校文化节的节目里，有棒术/Bo，鉄尺/Tesshaku/Tiechi，十三/ Sesan，士壮镇/Chishokin，籐牌/Tohai和“一百零八/Suparinpei”的表演[3]。 空手道的大多数表演与宫城老师教给我们的一样。[4] 
宫城老师的课程就这样开始了。我们一周上三次课（周一、周三和周五，放学后从下午3点到晚上8点），当时的训练是在宫城老师的家里[5]，而不是像现在这样在专门的道场（训练馆）。过了一段时间，我的同学玉城（新里仁安的侄子）退学了，只留下了三个练习者：前山達徳、南條喜寿和我。 
我们当时的训练包括了准备运动，补充运动和足部动作，一般都是围绕三戦进行的。[6] 
根据宫城老师对准备运动的解释，通过这些锻炼，我们可以为像三戦等Kata之类的空手道训练做准备，准备运动具有热身的功能。 
准备运动的另一含义是通过锻炼所有必要的肌肉来增强我们的体力，以便我们可以在任何情况下正确使用肌肉。简而言之，我们通过准备运动来建立“空手道体格”。 
补充运动是一种学习空手道基本技术的训练，它有助于我们理解空手道的内在逻辑，同时，我们的空手道技术也将随着我们运动能力和体力的发展而不断优化。 
我们就这样通过做准备运动和补充运动为空手道打下基础的。 
宫城老师在训练结束后，会给我们讲两三个小时的各种故事[7]。他的故事主题不仅有空手道的技术，还包括了世界局势、空手道界的现状、空手道的起源、他对空手道与佛教的思考、对空手道与冲绳传统表演艺术的研究等等。 
那时候我们还只是初中生，但宫城老师却向我们宣扬空手道的真理，空手道大师应该有着怎样的灵魂，空手道所带来的生活方式，即人的方式或道德的方式。我仍然记得他那明亮的脸和敏锐的眼睛，在其中我找到了一位空手道大师的爱和善良。 
现在我将转述宫城老师的一些话给你听。 
“如果你一生只练习三戦，就不必练习其他Kata。三戦非常的重要。” [8] 
有一天，我问他：“您在练习三戦过程中，有几次感觉您自己的表现不错？” 他回答说：“我认为我在30次三戦练习中，只有1次表现出色。” 当时他还很年轻，只有34或35岁。 他的话，我仍然印象深刻。 
“三戦结束时手的位置和姿态与佛像相同。” 宫城老师经常告诉我们这个故事。 我认为三戦结束时的手势是最美的祈祷姿态。 实际上，我在一些寺庙中看到佛像的相同手部姿势。 
宫城老师说：“刚柔就像是被强风吹过的柳树”。 强风吹过柳树， 而柳树从不抗拒风，它虽然保持被动，但永不会被折断或破坏。 在空手道中，我们可以利用对手的力量。 这是我们必须通过实践来掌握的技艺。[9] 
我想是在1926年东京明治神宫外花园举行全国武道大会的时候*。宫城老师的弟子新里仁安参加了这次会议，并表演了作为冲绳武术的空手道。 当时，一位官员突然问他：“你武术叫什么名字？” 然后他回答“ 刚柔（半硬软）风格”。 后来他向宫城老师解释了此事，宫城老师批准了他的称呼。 从那时起，我们就称自己为刚柔流。[10] 
有一次我问宫城老师：“老师，你的后脑勺有眼睛吗？有人说，即使我们偷偷跟着你，你也会立刻发现有人跟踪，并迅速转过身来寻找我们。” 
宫城老师回答说，“没有人的后脑勺有眼睛。但当我沿着这条路走的时候，在某些情况下，我会感到有些奇怪。我认为这就是所谓的第六感。我们在街角拐弯处、在雨中的街道上行走，在梯子上爬上爬下的时候，都要时刻保持警惕，如果你能努力练习，并且习惯性谨慎，会对自卫会有帮助。经过长期的空手道训练，我们可以获得所谓的第六感，并能注意到是否有人在跟踪。” 
“现在学空手道就像在没有灯光的黑暗中行走。我们必须在黑暗中摸索前进。”宫城老师还告诉我，“空手道里有太多不合理的东西，还有很多我无法理解的东西。因此，当我们的（唐手）大师们还活着的时候，我们必须去拜访他们，请教他们许多问题。我想即使我们这样做了，其实也很难找到答案。”我曾经和他一起去过 花城長茂/Chomo Hanashiro 先生和 糸洲 安恒/Ankō Itosu 的家，听过他们的空手道故事。[11] 
1926年（大正时代的最后一年），来自那霸、南旭ケ丘和若狭町的空手道大师们聚在一起，成立了一个俱乐部研究空手道。参加俱乐部的大师有：宫城长顺、许田重发、本部朝基、本部朝勇,、摩文仁賢和, 田原Taizo、城間真繁。[12] 
每个月的初一和十五，他们会祭拜武术之神。前山達徳、南條喜寿、田崎耕牛/Kogyu Tazaki,、八木釜出/Yagi,、喜纳正興/Seiko Kina和我也参加了俱乐部，并在那里接受训练。[13] 
那时，宫城老师就赞成将“唐手”改为“空手”，后来“唐手”的确逐渐被改为了“空手”[14]。就像柔术变成了柔道一样，他致力于将纯粹的格斗技艺“唐手”发展成“空手道”。 
1925年（大正14年），讲道馆柔道大师嘉纳治五郎/Kigoro Kano来到冲绳时，我们在那霸市的一个公共礼堂为他演示了刚柔流空手道，宫城老师亲自进行了讲解。两大武道奠基人的友好会面，将为空手道事业的发展点亮光明，同时为柔道事业的发展带来好运。 
日本在第二次世界大战期间创建了“建国体操运动/Kenkoku Taiso”。事实上，这种练习主要由空手道的Kata组成，所以可能算是空手道的一种变体。[15] 
据我所知，宫城老师从未试图炫耀过自己的空手道。因此，我们也从来没有在学校和校外谈论过空手道。我们牢牢记住，我们不应该在公共场合向其他人展示空手道。 
当讲道馆的柔道师范在途径冲绳前往台湾时，他们希望我们向他们展示空手道。前山達徳、南條喜寿和我在第二中学的柔道训练馆进行了展示。 柔道师范离开学校后，宫城老师拜访第二中学的老师Sochoku Nakachi，并询问他：“我的学生们表现得如何？” 
当高松宮宣仁親王访问冲绳时，宫城老师任命我作为刚柔流的代表展示了三戦，当时我就像每天练习一样只穿着一条短裤，而宫城老师并未进行展示。 
空手道的节奏如同是上天祝福的智慧。 它和传统的冲绳舞或琉球舞蹈的韵律相同。 
让我们继续在黑暗中行走和摸索，以继承宫城老师所留下的伟大的刚柔流吧。 
参考 
^本文是原著《空手道大师宫城长顺》的翻译。最早刊登在由Aoi Umi Shuppansha出版的《Aoi Umi月刊》1978年2月第70期（第99-100页）。本期特刊主要介绍了冲绳空手道大师。《Aoi Umi月刊》杂志早已停刊。 
^仲井間元楷在宫城长顺弟子中社会地位较高，，战后专注进行冲绳文化的研究和著作工作。据传1955年左右，他曾受邀列席了全体刚柔流弟子出席的会议，在这次会议上宫里栄一获得多数人的认可，正式成为宫城长顺的继承人。 
^十三、士壮镇和一百零八是已知最早的那霸手型，其中士壮镇的名字最早出现在186X年的演武文献中。和现在一样，这些型根据不同的传承有着细微的差异，许田重发曾和东恩纳宽量和东恩纳宽裕学习过不同的十三，宽裕の十三最终只得以东恩流中继承。 
^据八木明德回忆，宫城长顺在大正时期只教授三戦、十三、制引战和一百零八，昭和年代（1926年后）才开始教授其他型。 
^可能就是著名的“花园道场” 
^这里的训练是最为基本的入门训练，可以看到是围绕着力量、耐力、柔韧等内容进行的，这也是那霸手和刚柔流的传统，先强化体格再锻炼技巧，和现在普遍练技为主的刚柔流兴趣班教学有所区别。此外，关于刚柔流的训练体系，可以在历史消息中查看《宫城长顺谈刚柔流空手道》具体了解。 
^结合上文，当时的空手道训练实际只有2-3小时左右，剩下的2-3小时是聊天时间。 
^这里可能表达的是，三戦作为基本型，同样具有实战意义。因为从技术角度讲，三戦已包含了最为基本的维持构架、突技、受技和移动等内容。 
^据宫城长顺外甥比嘉佑直的回忆，宫城长顺非常擅长移动，因此这里指的可能不光是原地的引受、流受，还包括了通过移动施展的技术。 
^因为年代久远，仲井間记错了时间，这个事件应该发生在1930年左右，此外根据许田重发的回忆，刚柔流的名字是由宫城长顺自己想出来的。 
^根据前文自述，他应该没有机会跟随宫城长顺拜访过糸洲安恒，因为糸洲安恒在1915年就已经去世了。糸洲安恒是唐手/空手道历史上最重要的大师之一，他是首里手松村宗棍和那霸手长滨的弟子。花城長茂是糸洲安恒的弟子，据称曾指导过宫城长顺，也是可追溯的最早使用“空手”一词的人。 
^唐手研究俱乐部是唐手/空手历史上最为重要的一次结社，俱乐部主要由本部朝勇领导，来自那霸、首里、泊、久米等地方的大师们相互交流技艺和教学经验，促进了唐手/空手的标准化和现代化。 
^唐手研究俱乐部时期，参加的唐手大师会分别进行指导，所以有当时的学生不仅会学习单一流派的技术和型，还会学习其他流派的内容。 
^宫城长顺是将“唐手”正式改名为“空手”的支持者之一，明确反对的是他的师兄许田重发。 
^这其实指的是IJA32军/冲绳守备军在冲绳本地推广的一种“军体拳”。 
 ​

Translator's Note: Master Mekaru Kenichi was born in '旧大里' (Jiu Da Li) Village in Okinawa during 1947 (that is the 'Old Big and Wide' Village) - as the island was still recovering from the cataclysmic (1945) Battle of Okinawa! His surname '铭苅' (Mekaru) appears to be a District of Northeast Naha City (perhaps named after a tortoiseshell) - whilst his first names of '拳一' (Kenichi) possess a definite martial connotation meaning a 'Single Fist' or a 'Fist that Unifies', etc! Times were hard when he was young and life was difficult - but Mekaru Kenichi ​and his clan were held together by their Karate-Do mind and body discipline - knowing full well that its inner structure was historically from China! During the early days of his life, his biography relates how even as a young child he was holding the 'Horse Stance' and participating in general 'Tang Hand' training with no particular 'name' or 'style' association (a typical situation amongst many traditionally minded Okinawans at the time)! In 1958, when he was 11 years old, his family emigrated to the Sao Paulo area of Brazil to join the already substantial Japanese and Okinawan population already living their and doing well with lots of open space to build and plenty of work opportunities! During 1977, when Mekaru Kenichi was 30 years old, he met Mr. Kakazu Yoshimasa - who had come to Brazil to participate in an 'Open' fighting competition! Upon his return to Okinawa - Mekaru Kenichi followed him and became his martial arts disciple! When returning to Mr. Kakazu Yoshimasa's Dojo in Naha City, he was tasked with mastering the 'Kobayashi Ryu' (小林流) - style of Okinawan Karate-Do - a branch of the 'Shorin Ryu' (少林流) fighting style - which uses the Chinese ideograms that read 'Shaolin Lineage'. - as there is a belief that this style of Okinawan Karate-Do was originally linked directly to the Shaolin Temple tradition of China. Kobayashi Ryu was founded by Chibana Chōshin (知花朝信) [1885-1969]. His family practiced the 'Chinese Hand (唐手 - Tang Shou) - and refused the Japanese order to change the name to 'Empty Hand' (空手 - Kong Shou) for decades! Master Mekaru Kenichi  became a very great Master of the Kobayashi Ryu style and was renowned for travelling the world and relentlessly teaching anyone who wanted to learned genuine, Chinese-based Okinawan Karate-Do! This led to him eventually entering China and working very hard to introduce the modern Chinese people to a martial art that belonged to them - but which had been transmitted to another culture hundreds of years ago! Master Mekura Kenichi dedicated 25 years of life to China before retiring and leaving a place in 2013 (aged 66) he had called 'home' for quarter of a century! The record books now show that Mekura Kenichi was the first person to introduce an Okinawan Karate-Do style (Kobayashi Ryu) into an independent and thriving Mainland China during 1988! ACW (23.8.2022)

Master Mekura Kenichi Demonstrates 'Basic Kata Number One'!

Mr Mekaru Kenichi ​ first visited China in 1988 – where he is well-known for performing what would become known as his inaugural Karate-Do cultural exchange performance at the Shanghai Wushu Academy! The reaction from the thousands in attendance at the time was very appreciative and supportive! Since then, people from all walks of life in Shanghai became very interested in learning the martial art of Karate-Do, and this positive reaction gave him the idea of developing the teaching of Karate-Do in Shanghai!

In 1990, Mr Mekaru ​Kenichi was introduced by the Brazilian President in a letter and recommended by the Japanese Consulate in Shanghai. With the help of Mr. Zhu Rongji (朱镕基) the Mayor of Shanghai at that time - he was contacted by the Foreign Affairs Office of the Shanghai Municipal Commission for Sports - and entirely at his own expense, established China's first officially recognised Karate-Do training class held at the Shanghai Physical Education Training Hall. At that time, a large number of willing practitioners flocked in an endless stream to the classes, and the registration was extraordinarily high! To help with the training process, the Japanese government provided 300 Karate-Do training suits (termed ‘gi’) for free - for the newcomers to use! ​

In Japan, karate is taught as part of the School Physical Education Curriculum! Therefore, Mr Mekaru Kenichi wanted to establish Karate-Do as a sport in China’s Primary and Secondary Schools and Universities in China, so as to popularise this martial art amongst the youth! In 1992, he taught for free and borrowed 100 further sets of Japanese Karate-Do uniforms for which he distributed for free. He founded the Fudan University Karate Association and opened the first Karate-Do training class to be held in a Chinese university and was hired as the Honorary President and Chief Instructor of the Association (which provided him with a small room to live, three meals a day and a small stipend). From this firm foundation, he opened a Karate-Do training course and served as the Head Coach for the Shanghai Metallurgical College. ​

The following year, he aimed at establishing Karate-Do classes throughout the whole country yet again! This time he was successful, and he managed to establish fully functioning Dojos in Chengdu, Kunming, Xi'an, Shenyang, Nanjing, Hangzhou, Qingdao, Guangzhou, Hong Kong and other major cities – attracting the huge number of 80,000 ethnic Chinese students!  ​

Mr Mekaru ​Kenichi ​was appointed by the Okinawa Fist Study Association of Japan to promote traditional Karate-Do all over the world! He has taught in major cities in dozens of countries, including the United States, Canada, Mexico, Brazil, Paraguay, Argentina, Colombia, Peru, France, Spain, Portugal, and Italy. After 20 years, the number of students around the world has reached 35,000! He has stated, however, that as China is the birthplace of Karate-Do – China remains the country with the most potential for development. In order to spread and develop Karate-Do in China, he would rather give up the materially superior conditions of other countries, relocate to a remote part of China for meditative study, and invest whatever money he could raise and donate it to the Chinese people - to be used for the promotion of Karate-Do!  ​

After years of hard work by Mr Mekaru ​Kenichi ​, the regular practice of Karate-Do has developed rapidly throughout China – a process which has proven especially strong in Shanghai. Today, dozens of colleges and universities, including Fudan University, Shanghai International Studies University, Shanghai Institute of Foreign Trade, Donghua University, Nanjing University of Science and Technology, and Peking University, have all established regular Karate-Do associations and offer Karate-Do courses (including medicine and weaponry). At the same time, many fitness clubs have also launched Karate-Do as a form of fitness exercise, training tens of thousands of students! ​

On April 25th, 1999, China's first official Karate-Do body – the ‘Shanghai Wushu Association Karate Committee’ - was established through the authority of the World Karate-Do Federation! Through the introduction of Mr. Wang Zhaoji (王肇基) - the Director of the Karate-Do Committee of the Shanghai Wushu Association - Mr Mekaru Ginkari was hired as the first Consultant Head Coach. This appointment was confirmed at the inauguration ceremony, where enthusiastic Karate-Do students were called upon to hold a demonstration and competition! Mr Shimizu Seno - the Deputy Consul General of the Japanese Consulate in Shanghai - also came to the Shanghai Wushu Academy to watch the inauguration ceremony! At the invitation of Mr Mekaru Kenichi ​ important members of the World Karate Federation and All Japan Karate Federation attended the inauguration ceremony – including director Arakawa Tong and director Hasumi Keiichi! These Karate-Do experts personally guided Chinese students in their Karate-Do practice – and helped explain the competition rules as established by the World Karate Federation! Everyone who attended, regardless of rank, ethnicity or origination, all chose to support China by joining the Karate-Do Committee of the Shanghai Wushu Association!  ​

During May 2000, following negotiations between Mr Mekaru ​Kenichi ​and the Japan Kyokushinkaikan - the first Sino-Japanese karate exchange competition (for college and high school students) was held (including full-contact sparring, Kata and weapons demonstrations), with many more high-spirited Sino-Japanese exchange competitions being held since then!  ​

During February 2001, Mr Mekaru ​ Kenichi ​ invited the All-Japan Karate Women's Champion to Shanghai to participate in the exchange competition with Shanghai karate students – to offer advice regarding practice methods, Kata performances and actual combat (self-defence) experience!  ​

Chinese Language Source:

http://www.360doc.com/content/12/0820/11/99504_231276189.shtml ​

铭苅拳一介绍 
铭苅拳一介绍2012年01月15日 13:46:07 
    铭苅拳一先生于1988年第一次来到中国，在上海武术院进行了第一次空手道交流表演，当时反映极为强烈。鉴于上海各界人士对空手道十分感兴趣，在上海发展空手道的想法产生于他的脑海之中。 
  1990年，铭苅先生经巴西总统致信介绍及日本驻沪领事馆的推荐，在当时上海市市长朱镕基先生帮助下，由上海市体委外事处联络，在上海体育宫自费创办了中国第一个公认的空手道训练班。当时大批学习者络绎不绝，报名极为踊跃，全部免费借用了从日本带来的三百套拳士会空手道道服。 
  在日本，空手道是作为学校体育教育课程的。由此铭苅先生想在中国各中小学及大学内开展空手道运动，在学生中进行普及。1992年，他义务免费授课，并免费借用一百套日本空手道道服，创建了复旦大学空手道协会及开设了中国高校的第一个空手道训练班，并受聘为协会荣誉会长兼总指导；同时在上海冶金高等专科学校开设了训练班并担任总教练。 
次年，他又把目标指向了全国，先后在成都、昆明、西安、沈阳、南京、杭州、青岛、广州、香港等各大城市办班传授武艺，学生总数8万人次以上。 
    铭苅先生曾受日本冲绳拳士会委派，到世界各国推广空手道。在美国、加拿大、墨西哥、巴西、巴拉圭、阿根廷、哥伦比亚、秘鲁、法国、西班牙、葡萄牙、意大利等数十个国家的大城市都任教过，历经20年，学生达3万5千人次。但还是发现中国是最具有潜力可发展的国家。为了在中国传播和发展空手道，他宁愿放弃其他国家的优越条件，来到中国进行考察，投入许多资金在中国空手道事业的开展推广方面，为了能使中国的空手道运动更好、更顺利地发展。 
    经过铭苅先生多年的努力，空手道事业在中国发展蒸蒸日上，特别是在上海。如今包括复旦大学、上海外国语大学、上海对外贸易学院、东华大学、南京理工大学、北京大学等数十所高校都成立了空手道协会，开设了空手道课程。同时许多健身俱乐部也已开展此运动，培训学员数万名。 
    1999年4月25日，经世界空手道连盟认可，中国第一个空手道委员会——上海市武术协会空手道委员会成立。在上海市武协空手道委员会主任王肇基先生的介绍下，铭苅先生被聘为首任顾问总教练，并在成立仪式上召集空手道学员举办了表演比赛。日本驻沪领事馆副总领事清水濑野先生也来到上海武术院观看了这次成立仪式。在铭苅先生的盛邀下，世界空手道连盟和全日本空手道连盟的最高干部局长荒川通和理事莲见圭一亲临上海庆祝空手道委员会的成立，观看、指导中国学生的表演比赛，并对世界空手道连盟的比赛裁判规则作了讲解。 
上海市武术协会空手道委员会成立以后，铭苅先生在沪上的所有在册学员都加入了空手道委员会成为会员。 
    2000年5月，在铭苅先生与日本极真会馆的协商下，进行了首届大中学生中日空手道交流赛，以后又举办过多次中日交流赛。 
    2001年2月，铭苅先生又邀请了全日本空手道女子冠军来到上海，参加了与上海空手道学员的交流比赛，进行了练习方法、套路表演及实战比赛的交流。 
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