Dear Master Charles Johnson

​I appreciate books like this - particularly biographies. I am also very grateful that you provided me with your Signed Copy. Chinese history in the West is still a work in progress. The issue has been one of developing a recording method that is universal - or at least accessible by non-Chinese people. This allows Chinese culture to be shared with others. Master Woo's biography is constructed just like books in Hong Kong. As a matter of respect, I do not intend to 'comment' in any great detail. Within traditional Chinese culture, lineage is very important (associated with family surname) and great violence can erupt between different Clans. I have found that a strategic 'silence' allows all parties to retain face. I would say that Chinese people do not change their family names easily and do not take such requirements lightly. 

Indeed, about 20 years ago, I was told about Master Woo by a Chinese person who said that US Immigration misspelt his name (Chin) upon entry and that is how he became known amongst Westerners - although he was still called 'Chin' within the Hakka Cantonese community. Chin, Chan, Tan and Chen (陳) are all the same name. I suspect there is a 'family only' (inner) lineage as well as numerous 'outer' lineages with respect to San Soo (perhaps emphasising different aspects of the art). The inner lineage is not necessarily better - but implies biological (genetic) relationship between members. Family members are automatically entitled to certain things (by birth) that non-family members are not - or have to earn (usually through arduous methods) - depending upon lineage. 

Of course, being 'Chinese' - none of this is set in concrete. Interestingly, I was introduced to Master Woo as 'Master Chin' in the Hakka language. Furthermore, as we share the same Clan name - we are gongfu Clan brothers. I placed Master Woo's picture on our family shrine. 

​As regards 'tradition', 'lineage' and 'respect' - these are aboth fundamental Chinese cultural aspects which were brought suddenly into the modern world in 1911 (the ‘Nationalist’ Revolution) and 1949 (the ‘Socialist’ Revolution). In Japan, this process began with the Meiji Restoration of 1868. This all evolves around the concept of 'face' (面子 - Mian Zi) - or the ability to walk through the public spaces with one's dignity fully intact and face on display. To traverse the public spaces used to demand a stern adherence to the teachings of 'Confucius' as defined by various philosophers and politicians, etc. Indeed, Confucianism regulated not only the society of China for over two-thousand years, but also many other countries including Korea, Japan, Vietnam and Okinawa (including large areas of South-East Asia). Furthermore, wherever Chinese people have migrated - Confucianism has followed. Confucianism still defines Chinese society, but the way this happens has evolved over the centuries and can still seem baffling to the uninitiated. Regardless of this, understanding ‘Confucianism’ is the only way ‘in’ and ‘out’ of a Chinese cultural grouping.

​In the old days, breaking these rules led to the breaking of one's body - a simple correlation between spiritual morality and physical punishment. The individual body used to be the property of one's parents and belonged to the State (that is to the 'Emperor'). The body of a child used to represent the continuation of a family's ancestral 'Qi' energy and the lasting of the Clan Surname. Judicial execution often involved public beheading (the 'loss' of face through the loss of the head) – a punitive process which usually including the killing of all members of the same family (depending upon the severity of the offense). Social execution involved the 'exclusion' of an individual and a family (Clan) - from all meaningful social interaction. It is interesting to note that despite the differences in political and economic view that exist between Beijing and Taipei, for instance, Chinese people living in Taiwan and Mainland China would agree (both implicitly and explicitly) about what 'face' is, and about what 'losing' and 'saving' face actually entails - so important is this central aspect of Chinese culture. 

​Today, the forces of modernity have radically redefined this tradition - but occasionally murders and beatings do still occur throughout Chinese society - usually involving disputes regarding love affairs, relationship betrayals and intimate deviations, etc. Of course, if an individual is known to have behaved in a terrible fashion for whatever reason, social ostracization tends to follow. Remember, China is comprised of 56 ethnicities which enlarged through the Chinese diaspora as it intermixes with different people throughout the world. This means that 'saving face' and 'losing face' tends to vary in interpretation. For instance, my modern academic colleagues in China tend not to give 'face' much consideration - but the older members of our Chinese family still live their lives by this concept! Okinawa, for instance, is still being punished by the Mainland Japanese for being historically ‘Chinese’ – and this has involved the post-1945 US Military Bases being lodged of the Island. This US neo-imperialist presence has been compounded by an assault on Ryukyu culture that has been intended to eradicate all obvious ‘Chinese’ cultural tendencies and replace these with a blend of Americana and Nipponisation. Yet the robustness of the Okinawan way of life stands inherently strong – with an older version of ‘Confucian’ ideology lurking firmly in the background and regulating the martial arts, leisure and business communities. 

​Indeed, the Chinese concept of 'face' (面子 - Mian Zi) literally translates as 'Face Child' or 'Face Master'. The second ideogram '子' (zi3) means 'a child that is born already old and wise' - and is associated with 'Laozi' (老子) - one of the founders of Daoism. Perhaps 'Saving Face' would be better redefined as 'Preserving Face'. In England we talk of proudly holding our heads-up high in public.. Of course, in the strict Confucian model, the onus is on the individual rather than the social collective. Today, the social collective is just as responsible as the individual - so that the entirety of society works together to preserve the status quo. Now, it is as if the collective society has its own 'face' that has to be preserved in the 'face' of individual behaviour. It is a two-way street. Individual responsibility is now balanced with collective responsibility - creating a preserving 'tension' of positive interaction. An individual's 'face' is considered secondary and is only saved when the 'face' of orderly society is acknowledged and preserved. Having explained all this, there still exist pockets of Chinese culture spread throughout the world that uphold older versions of ‘Confucian’ ideology and expect all incomers to understand and respect this reality. 

‘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。 

‘It was around 1951, when I started teaching Goju Ryu Karate-Do in Tokyo (Mainland Japan). Immediately after WWII, there was a trend throughout Japan for Karate-Do to be firmly separated and divided into distinct ‘Styles’ - each with its own clear ‘lineage’ of teachers traceable all the way back into history - to a definite origination. National organisations were quickly formed, and this led to local branches throughout the entirety of Japan! An important element of this process involved the development and consolidation of Karate-Do training halls established throughout all Universities, Colleges and Schools, etc - forming a firm foundation of Karate-Do throughout Japanese culture. This was the start of modern Karate-Do seen not only throughout Japan – but also throughout the world! During this period, I received many requests to join various Karate-Do organisations, but I did not agree with much of the guiding principles or definitions that I was told. Instead, I independently formed the umbrella organisation of the Japan Goju Ryu Karate-Do Federation. This allowed a broad platform for a wide range of people to join and gather to train within Goju Ryu Karate-Do – but within this I also established the ‘Goju Ryu Family Head Brilliant Transmission Training Hall’ (剛柔流空手道宗家講明館 - Go Ju Ryu Kara Te Do So Ke Ko Mei Kan). The latter sub-group was designed to be very strict, narrow and highly disciplined with an exclusive membership. Together, this foundation served the basis through which I decided to teach Goju Ryu Karate-Do. 

During 1963 (Showa 38), I published two books which expressed this ‘external’ and ‘internal’ approach to my Goju Ryu teaching: 

a) ‘Karate-Do – How to Enjoy Practice’ (空手道の楽しみ方) - External 

b) ‘Orthodox Karate-Do – An Introduction’ (正統 空手道入門) - Internal 

This is how the Miyagi Family lineage of Goju Ryu Karate-Do was able to progress further and beyond its physical training centres! Individuals who lived a long distance from our training halls were able to pick-up these books and learn about our presence! This led to our group being contacted by NHK TV to enquire if I would participate in a filmed documentary entitled ‘Contemporary Record of Spiritual Revival’ (現代の記録・精神復興) - which was eventually broadcast TV on February 1st, 1964! In this documentary I was filmed practicing ‘Sanchin’ and ‘Seipai’ Katas!  Around this time, the Nippon Budokan (日本武道館) was also established, whilst the issue of developing human resources was being addressed throughout a reconstructing Japanese society! The purpose of this programme with regard to Karate-Do was to explore the spiritual aspects of Japanese martial arts. Due to this influence, in 1966 (Showa 41), I set-up a Dojo in Kunitachi City, (Tokyo) and settled-down and started teaching Karate-Do in earnest.  

My teacher was my father – Miyagi Chojun. I was taught the ‘external’, ‘internal’ and ‘integrated’ path of Goju Ryu Karate-Do. This martial path has its roots within Higaonna Naha-Te – which was heavily influenced by Fujian White Crane Fist from China! All this was conveyed to me by my father and this education established the guiding principles through which I teach Goju Ryu Karate-Do. This is the ‘spirit’ of Karate-Do which must be maintained at all times through the replication (from one generation to the next) of the exact and correct physical Karate-Do techniques! Without this sound foundation the mind and body cannot be properly prepared so that effective offensive and defensive techniques can be correctly conveyed, learned and reproduced on the physical plane. The mind must be strengthened, expanded and freed from the dominance of the body – but this can only be achieved by disciplining the body so that the mind can be freed. When the body is properly positioned and perceived – the mind and body enter a new dimension of existence.  

Although Karate-Do has spread all over the world – I do not agree with sport Karate – which is a deviation away from the true ‘spirit’ of Karate-Do. It sets the wrong example and strengthens the very ego proper Karate-Do is designed to overcome! We must preserve the ‘spirit’ which manifests through the correctly performed physical techniques of Karate-Do! There should be NO fabricated ‘competition’ between individuals as this is the cultivation of pointless aggression! The only competition is between our conditioned minds and bodies – with our training colleagues conspiring to help us on our journey (and we on theirs)! The worst example of this development is ‘Kata’ competitions – where all the traditional purpose and value of a Kata is removed and replaced simply to ‘entertain’ an audience to win a pointless medal! To gain these awards – we lose the ‘spirit’ of genuine Karate-Do. The true purpose of Kata is being abandoned as each generation loses vital elements of the Kata passed on from China to Okinawa! Karate-Do begins and end with Kata and I would ask all the modern Karate-Do practitioners, Referees and other professionals to ‘think’ about this situation and perhaps assist one another in preserving the genuine spirit of Karate-Do! Please do not demean your sacred martial art – as untold numbers of people have suffered in the past to learn, preserve and pass on genuine Japanese martial arts!’ 

Japanese Language Source: 

https://goju-karatedo.com/will.html ​

講明館の設立と指導理念 

私が東京で空手道を指導し始めたのは昭和26年ごろである。戦後いち早く、わが国の空手道界では、各流派などによる団体結成の動きが見られ、また大学の空手部を中心とした連盟が結成されるなど、今日見られるように全国的な発展へつながっていったわけである。その間、私のもとに団体設立のために参加を求める声が何度もあった。しかし、私はどうもその在り方に同調できないでいた。私は独自に日本空手道剛柔流連盟を結成、剛柔流空手道宗家講明館を設立し、そこを本拠に指導に当たることにしたのである。 
1963年（昭和38年）に空手道の初心者向けに『空手道の楽しみ方』や『正統 空手道入門』を出版、正しい空手道の学び方を世に問うた。また、NHKから請われ1964年２月１日放映の教育テレビ番組「現代の記録・精神復興」に出演し、サンチンの指導と形セーパイを演武した。このころ日本武道館の建設に着手され、「人づくり」の問題が高まっていた。日本武道の精神的なものを模索しようとしたのがこの番組の目的であった。その後、私は1966年（昭和41年）に東京・国立市に道場を構え空手道の指導に本格的にあたった。 
私の指導理念は、師父宮城長順の指導法と空手道精神を基礎に、空手道本来の伝統性を維持しつつ、同時に教育的・体育的観点から身体のもつ攻防の技を自在に体得できるようにすることである。 
空手道が全国的に普及したとはいえ、昨今、空手道の真の伝統性が失われ、いわゆる「競技空手」に終始した指導が見受けられるのは誠に残念である。最近は「形試合」も行われるようになったが、形の意味がわからずに演じられていたりして、形の乱れが目に付くものもある。したがって試合の審判方法と各流派の形についての研究をもっと真剣に行うべきだと思う。「形に始まり形に終わる」という空手道修行の警句を忘れてはならない。 

Dear Tony

I translated this interesting text:

'Komeikan was founded in 1955 by the eldest son of Miyagi Chojun (1888-1953) - the founder of Goju Ryu Karate-Do. The eldest son - Miyagi Takashi (1919-2008) was the 2nd Head of Goju Ryu (afer his father) - and founded this organisation on the 2nd anniversary of the passing of Miyagi Chojun in 1953 (Showa 30). The organisation was called '講明' (Ko Mei) or 'Transmit Brilliance' - technically the full name being 'Transmit Brilliance Training Hall' (講明館 - Ko Mei Kan). The purpose of this organisation is to penetrate and clarify the origin and meaning of the 'essence' of the Goju Ryu Karate-Do Style! 

This knowledge is used to enhance 'how' and 'why' Goju Ryu Karate-Do is practiced within the modern world! As this is the only genuine lineage - Miyagi Takashi carried on his father's legacy until he passed away at the age of 89! He practiced Goju Ryu Karate-Do to maintain his own health, demonstrating its benefits as a mental and physical discipline. 

As for myself, I am the 3rd Head of Goju Ryu Karate-Do - the grandson of Miyagi Chojun - and my name is Miyagi Toru. It is my duty to carry on the genuine Goju Ryu Karate-Do lineage! Miyagi Chojun taught the 'Hard', 'Soft' and 'Integrated' Way which he learned from Higaonna Kanryo (1853-1915). What was passed-on from the origins in China is the need for 'logic' and 'reason'. Every purpose must be clearly understood, fully comprehended and correctly practiced. At the 'Komeikan' we work hard to combine 'tradition' with 'modernity' so that there is no contradiction between the past, the present and the future! We use body conditioning, basic technique, Kata and Kumite! 

​Komeikan Director: Miyagi Toru - EMAIL:  [email protected]

講明館館長から
​
講明館は、空手道剛柔流の開祖宮城長順（1888－1953年）の長男で宗家２代目の宮城敬（1919－2008年）が1955年（昭和３０年）の開祖三回忌を機に命名、設立されました。「講明」とは意義を説き明かすこと、事理を講究し明らめることという意味です。

師父亡き後、敬は空手の道を講究しその真理を明らかにせんと研鑽を重ね、開祖の指導理念の基に正統剛柔流の普及に一生を捧げました。８９歳で逝去するまで自身の健康維持に空手道を実践、精神的・肉体的鍛錬法として、その利点を明らかにしてきました。

私の祖父である開祖長順は沖縄の伝統「手」を近代空手道として確立しようと、それまで秘密裏に一部の人に口伝とされてきた技のすべてを、「理」にかなった身体動作として厳密に定義づけ、「剛柔」の哲理で攻防自在の「手の道」を説きました。

空手道修練で私がいつも心がけていることが、この「理にかなっている」ということです。宗家剛柔流講明館では、予備運動（剛柔体操）から形の演武、そして組手までのあらゆる稽古を通し、「伝統と創造」をテーマに稽古に励んでおります。

講明館館長 宮城 徹

Translator's Note: According to the HISTORY of the International Meibukan Goju Ryu Karate-Do Federation - during 1952 Miyagi Chojun gave permission for his leading disciple Mr. Yagi Akitoku [八木明德] (1912-2003) to establish his own Dojo! The following year (in 1953) Miyagi Chojun formally passed the 'robe' and 'belt' to Yagi Akitoku confirming his status as the lineage inheritor of the Goju Ryu Karate-Do lineage. Yagi Akitoku is also known as Yagi Meibukan - as 'Meibukan' (明布馆 - Ming Wu Guan) which translates as 'Bright' or 'Pure' 'Warrior Training Hall' - as this is the name he gave his first Dojo and the manner in which his lineage of Goju Ryu was referred to thereafter. Whilst researching the various histories of Goju Ryu preserved within the 'International Okinawan Goju Ryu Karate-Do Federation' (IOGKF) - I have never come across this man's name! Indeed, it was only whilst researching the history of 'Meibukan' on that Style's Hong Kong site (in preparation for translating this article) that I learned of Yagi Meibukan and the general attitude of respect that abounds for him amongst the martial arts community of China, Okinawa and Japan! I have 'Maria Manalastas' and her 2018 (Chinese language) article conveying her journey to Okinawa and her training in the Karate-Do of the MURASAKIMURA Dojo! She is a University student from the UK whose ancestry hails from the Philippines. As we have very close ties with the Filipino people - we welcome her interesting article - which I translate here! ACW (10.10.2022)

Hello everyone! I'm Maria from the Okinawa Holiday Hackers Editorial Department. It has been four months since I came to Okinawa, and now I am experiencing the Karate-Do Dojo in the kingdom of MURASAKIMURA. There I met Mr. Kinjo, Mr. Kevin and Mr. Florian! ​

Senior Instructor Kinjo (full name ‘金城 敬章’ - ‘Kinjo Hiroaki’) is the Head of the ‘International Meibukan Goju Ryu Karate-Do Federation’ - that is the ‘Bright Martial Training Hall’ which is said to be the ‘true’ and ‘genuine’ inheritor of Goju Ryu Karate-Do tradition as founded by Miyagi Chojun (1888-1953). The ‘Hard - Soft’ (Goju) Style of Karate-Do – as led by Kinjo Hiroaki is a member of the ‘Yomitan’ Branch of the ‘Daoist Alliance’.  ​

Mr. Kevin Chaplin and Mr. Florian Poupard are Technical Instructors associated with the Okinawa Traditional Kobayashi Ryu Karate-Do and Kobudo Federation and the World Shorin Ryu Society, passing on their knowledge of Karate-Do to the world. It is slightly bewildering to gain access to such expert teachers so easily! Mr. Kevin Chaplin, for instance, is British and started trained at just 12-years old – he earned his Black Belt at 24-years old! How long does it take to earn a Black Belt? Well, that all depends on motivation and circumstance.  ​

With regular training and a high standard of commitment coupled with excellent instruction – a Black Belt can be earned in three or four years – but it all depends. Some people like to take their time and progress slowly but surely – focusing on different skills and on overcoming various weaknesses or shortcomings. Sometimes, individuals have no interest in grading and spend years working-out at the back of the Dojo! I am told that an old Black Belt sometimes fades to ‘gray’ and that there are various types of Black Belt all the way up to ‘White Belt’ again – an honour rarely bestowed in Japan and Okinawa (and only then usually by the Japanese Government itself – as such an individual becomes a ‘National Treasure’)! This means the student has completed the entire circle of mind-body self-cultivation and is beyond grading! 
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As the practice is barefoot – I do not need to wear trainers. Oh, I forgot to introduce myself! I am a student studying at a university in the UK. I am doing a one-year Internship in Okinawa, and I have been living in Okinawa, Japan since September 2017. Before coming to Okinawa, I thought about what I wanted to do, and thought of ‘Karate’ and ‘snorkelling’. Especially Karate for self-defence. The turbulent society here has granted me ‘opportunity’ and ‘result’! 

In the UK, I have also taken many Karate courses described as ‘Women's Self-Defence" - but no matter as they were all single-shot – and I have almost forgotten what I have learned before the next class. If you encounter an emergency, what skills should you use to deal with it? When asked this question I had no idea of the answer! I really want to learn about self-defence properly and to a greater depth. Even if it's just a little bit of good quality knowledge – such learning can make you feel more at ease! ​

When I was a child, I was often taught that ‘even at noon, never go out alone, and definitely go out with someone you know’, but this attitude did not teach us about self-defence, which made me feel very insecure as a child. When traveling alone from England to the unknown land of ‘Okinawa’, I decided to development my abilities and make the most of this time. After I asked Mr. Kinjo and Mr. Kevin who teach Karate-Do in MURASAKIMURA, they said that the techniques are different depending on the Karate-Do ‘Style’. I was surprised and found a more attractive side to Karate-Do than just self-defence. There are so many more and different elements than simply nullifying an attack! 
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It may be an exaggeration to describe this, but through the principles of Karate-Do training - we can connect to our lives and discover our own true value! We become self-aware through the process of concentrating upon our body posture and movement – as well as upon being aware of our state of mind! Awareness in the mind ‘expands’ throughout the body and a general sense of ‘Wholeness’ develops!  

I am able to see things from a ‘Beginner’s’ perspective – even though I have a little bit of experience. Prior to coming to Okinawa I had no idea that Karate-Do has ‘different’ Styles!  Self-defence courses are very basic and do not bother with background information. The teachers charge a lot of money and spend a few hours showing the most basic movements. In the Dojo of MURASAKIMURA things are very different! Here, two ‘Styles’ share the training space harmoniously! This is the ‘Kobayashi Ryu’ Style (which moves sharply from left to right and right to left – whilst the ‘Goju Ryu’ Style uses big, circular movements which flow smoothly forward and back! In this Dojo the differences between Styles are respected and preserved – but this does not stop a positive interaction! ​

Although the MURASAKIMURA Dojo is very strict – it is also very welcoming, and thousands of people visit every year! This led to the development of the MURASAKIMURA Hotel which is not very far from the Dojo! We must enter the Dojo with respect by bowing at the door and walking calmly to our training spot on the Dojo floor. We then must sit down in the Japanese ‘Zen’ style and ‘meditate’ so that the mind and body ‘relaxes’ before the in-depth technical training begins. Leaving the stresses and tensions of the world ‘outside’ is a unique quality of ‘Karate-Do’ - and is certainly a cultural attribute I could not find in my home country of the Philippines! As training happens all through the day – the type of training varies depending upon the time of day (and the type of Yin-Yang energy in the air). After meditation we loosen the body from bottom to top and work on strengthening. After that there is technical practice, Kata and sparring, etc. Although basic agendas are followed – sometimes individual students have come for a particular type of training and the teacher(s) separate the class into appropriate groups.  

From the tips of the toes to the top of the head and to the tips of fingers – every part of the body was systematically trained so that the next day I was as stiff as a board and thought my body was going to fall apart! The instructors are happy to share a joke or have a laugh – but do not over-step the line of respect or the training will take an unexpected turn! Although this Dojo is open to the general public - ‘special’ classes also are given for disciples and students who are looking to achieve a very high level in Karate-Do! This training is different and not for the faint of heart – although we were not allowed to see any of it. We were told ‘stories’ by other students although the instructors said nothing. One of my favourite areas of Karate-Do is the weapons training! I had never seen this in the UK and absolutely love all the different implements! This was the area I requested extra training within. One of the stories is that an Okinawan King once banned weaponry amongst the population – and so all the Karate-Do weapons look like farming tools!  
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Every part of the Dojo floor must be regularly cleaned and maintenanced. The Okinawans (who follow many Chinese customs) say it is an ‘honour’ to do this! To make this system work, everyone must be polite and well disciplined! There are many different training paths being pursued at any one time – and rarely are you left alone. I personally like it when large groups all move together – punching, kicking and blocking their way up and down the hall! It takes tenacity to enter the Karate-Do Dojo every day and voluntarily submit yourself to the hard discipline of Karate-Do training! Teacher Kevin seems to have some doubts about modern karate. Nowadays, many people just want to learn the skills that appear in the movies or the movements that can get high scores in the competition. However, compared with those who just want to get the first place, the number of learners who aim to get a Black Belt has gradually increased recently, and the teachers are also very happy because of this. ​

Original Chinese Language Source: ​

https://ohh.okinawa/zh/article/896/ ​

​Dear Tony

​I am slowly reading my way through the Chinese language encyclopaedias regarding Karate-Do! There are many histories of (and for) Karate-Do - and I was taken by surprise! One entry states that Higaonna Kanryo is the true father of modern Karate-Do! This is because the Fujian White Crane Fist he learned from Master Ryu Ryu Ko (Xie Chongxiang) in China during the 1870s was brought back to Okinawa and mixed with 'te' - before eventually diversifying into all the different Karate-Do styles we know today! I like the symmetry of this idea. These Okinawan Karate-Do styles then travelled to Japan and were physically altered to reflect the Japanese sword-fighting traditions! All this seems to be one complete history!

​I think there are three Karate-Do lineages in Ryukyu:

​1) Tang Dynasty = Chinese 'Treasure Fleet' transmission and 15 Japanese Missions to China (7th-10th Century CE)
2) Ming Dynasty = The 36 Fujian families resettled on Ryukyu - 1392 CE
3) Qing Dynasty = Higaonna Kanryo trained in Fuzhou 1867-1881 CE

​Despite these three clear lineages, the Chinese language encyclopaedias all state that Karate-Do originated during the 15th century CE. This is because of the reign of Ryukyu King Sho Shin (476-1526 CE) who confiscated the weapons from all over the Kingdom and locked them in Shuri Castle! Therefore, Ryukyu became a country with almost no military equipment amongst the ordinary people! This act negated the 'armed' component contained in the first two martial arts transmissions between China and Ryukyu - but led to the 'unarmed' components being emphasised to a greater degree! Historically speaking, this episode marks the beginning of the 'Spirit' of Karate-Do! The idea that one punch must equal one kill - so that the opponent is swiftly dealt with! This means that Karate-Do has various lineages of transmission - but only ONE historical event that forced the Ryukyu people to specialise in unarmed combat to a very high degree of effectiveness and proficiency! 

​What I was investigating is why Karate-Do is (or was) referred to as 'Tang Shou' (唐手)! Although I showed you the Karate-Do movement in Fuzhou that refers to 'Karate-Do' as '唐手道' or 'Tang Shou Dao' (Tang Hand Way) - what I did not mention is although founded in 2016, during 2018 the organisation was placed on a list for 'abnormal organisations'. I know this because these notices are public in China and uploaded onto the internet. In this instance, the issue was over some deficient paper-work which was eventually rectified. The local government then took the Tang Shou Dao organisation off of the 'abnormal organisation' list and posted a public message to this effect! It was a year or so after this, that this group held its first successful Seminar in Fuzhou.

​I am not convinced by the argument this group puts forward, and I suspect the use of the imperial title of 'Tang' is not going down too well! What this group has done is returned the name of Karate-Do to its pre-1901 Okinawan designation. My research today, however, suggests that 'Tang Shou' is a misnomer, but I was surprised to find that Chinese martial arts were being enthusiastically transmitted to Japan and Ryukyu during the time of the Tang Dynasty (7th-10th centuries CE)! 

​This fact offers yet another 'history' or 'lineage' for the transmission of Chinese martial arts to Ryukyu! This would be a different and earlier transmission than that secured by Higaonna Kanryo - so where did it all go? Another lineage is the 1392 CE relocation of the 36 Fujian families on Ryukyu - with many bringing their family martial arts with them! The Chinese sources state that all these lineages of 'different' Tang Shou were operating on Ryukyu when Higaonna Kanryo was alive - but a number of Okinawan Masters were not happy with their structure and were inspired to travel to China to find contemporary gongfu Masters and learn afresh!

Thanks

Adrian

Dear Tony

​It is interesting how the inner and outer body develops in relation to each fully rounded system, style and school, etc. Each lineage, although comprised of diverse elements from various and very different historical and/or cultural backgrounds, are welded together by a dominant founding-figure, so that a central (interpretating) ethos makes sense of it all! Therefore, if an individual practices a particular system for decades, the inner and outer 'frequency' of how their psychological and biological processes operate - takes on this exact ethos to the exclusion of all other alternatives. In other words, an individual becomes the epitome of the very martial tradition they have committed their life to following! Their thought and physical processes all start to manifest in a specific manner. Health is optimised - even when accidents happen or genetic illnesses appear. A transcending awareness starts to operate whereby the body (regardless of its state or function) is perfect just as it is regardless of conventional issues of health, well-being, ability or disability, etc. This is the mind transcending the body, with the body learning to operate through and around its own limitations, hindrances and obstacles. From a martial perspective, the job is done with efficiency and through the path of least resistance. This is particularly important for the experience of the ageing process - whereby a certain type of inexperienced strength and vigour gives way to a far more profound depth of understanding that is so powerful and exact that it lifts up the physical body (regardless of its state) like a cork floating on the ocean. The young people do not understand this and cannot predict its movement - hence their youth renders them susceptible to defeat through not paying attention and not applying the learning experience. Furthermore, although all aged Masters from different traditions no longer conflict and are well aware of the uniqueness of one another's path, they themselves also appreciate that their own style has bestowed upon each a specific frequency of functionality. Although they can progressively exchange technical information and advice - they also know the true meaning of 'lineage' and how it is like a flowing river from the past to the present, and from the present to future! I suppose we all get used to our own particular frequency of current! 

Gee Wyles (nee 'Yau') is the grand-daughter of Master Chan Tin Sang (1924-1993). 

In 1992, Master Chan Tin Sang (1924-1993) - passed on his family style of Hakka (Longfist) Gongfu to me. In 1993, he was involved in a car accident in Sutton, which led to him developing further medical complications, and following a stroke – he passed away in St Helier Hospital. I received a scrap of paper with Chinese writing on in 1992 – confirming the transmission – which was formally confirmed by his widow –Mrs Chueng Yat Tai – in 2002. This type of time scale is not unknown with regards to traditional Chinese transmissions. I moved to permanently live in Sutton around 1996, and quietly set-up a small Gongfu Training Hall after first securing permission from the local Chinese clandestine societies operating in the area. Due to the respect that Master Chan Tin Sang was held, a) permission was granted (which means the training hall was acknowledged as truly representing traditional Chinese spiritual and martial culture), and b) we were granted ‘exemption’ status from paying the usual monthly ‘fees’ to these groups. This goes on all the time within Chinese culture throughout the West, with many Westerners being completely unaware of it.  ​

As a consequence, many supposed Gongfu Training Halls – even those that are commercially successful and interviewed for publication in Eurocentric magazines and journals – are not acknowledged as ‘legitimate’ by the Chinese community these groups claim to represent (regardless of whether any Chinese people train in them). Even in modern China, although the influence of these clandestine associations no longer exists, the idea that there is ‘legitimate’ and ‘illegitimate’ representation of Chinese culture is still a very strong. Master Chan Tin Sang stated that if I decide to ‘teach’ in public (and if he is no longer alive), I am not allowed to lose any fight – be it in sparring or during a ‘honour’ fight (of which I have had many since). As I have taken on the leadership of the ‘Chan’ (陳) clan, I must represent all the ancestors going back thousands of years, and not let them or their descendants down! All opponents must either be taught and improved as both human-beings and martial artists - or ‘removed’ as a threat – end of story.  ​
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Many of those who read this (and were in our Training Hall in Sutton at any time since 1996) will know this to be true, as they witnessed the many fights (at the end of training sessions) that I was involved in. Fighting does not bother me at all, and I enjoy it as a physical, cultural and spiritual activity. I have no hatred in my heart whatsoever, and only cultivate love for existence. Insult me, my family, our friend, other people or our beliefs and I will deal with you in a firm, disciplined and ‘fair’ manner, in accordance with the law, and as a gentleman. Before this, you will have to survive one of our Ch’an Dao training sessions which have defeated professional fitness instructors, combat sports athletes as well as serving soldiers. If you doubt this to be true – we can start with a thousand squat kicks and see how well you fight after this! This is genuine Hakka gongfu and I suggest a quiet and humble approach whilst you build experience and strength.  ​