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!
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The traditional purpose of Karate-Do is said to be the development of the ‘Single Punch Precise Kill’ (一拳必殺) technique! This is because the historical origins of Karate-Do developed out of battlefield martial arts - specifically designed to kill and wound an opponent without mercy! The question for modern practitioners is whether this objective is suitable as a contemporary teaching device – and how should the technical inadequacies of the old ways be improved upon? It may well be the case that the potentially lethal elements of Karate-Do are retained (because they are inherent in the ancient martial techniques) - but that the ‘killing’ aspect should not be made the key point when teaching the public – and should be replaced by encouraging young students to develop their own minds and bodies whilst perfecting a virtuous character! Therefore, saving lives and helping others signifies a necessary shift in traditional attitudes when teaching Karate-Do to modern students. In fact, this is not a ‘new’’ attitude that I invented – but an idea taught to me by my father Miyagi Chojun. In-turn, this was an attitude inherited from Higaonna Kanryo (and his Chinese teachers). Although exactly the same ‘killing’ techniques are retained (and certainly not ‘removed’ from the art) - what is emphasised is character development so that clever ways of resolving conflict in the environment is utilised as a type of ethereal Karate-Do – that precedes any need to deploy potentially devastating physical techniques! The lethal reality of Karate-Do techniques, therefore, is ‘hidden’ within a deep and stratified approach to Goju Ryu Karate-Do, which is now embedded in the grading system involving coloured belts. If the practitioner does not suitably develop their mind (psychology) and body (physicality) - then they do not gain access to the ‘lethal’ nature of the genuine Goju Ryu Karate-Do techniques! Each practitioner must develop ‘trustworthiness’ before they are permitted to gain access to the deepest aspects of this ancient martial art! My father – Miyagi Chojun – maintained the emphasis of the ‘Hard’ (Go) aspect of Goju Ryu through the ‘Sanchin’ Kata which had been passed on to him by Higaonna Kanryo – but he felt the opposite element of ‘giving way’ was missing in the Style, or at least not very well represented. To remedy this, Miyagi Chojun developed the ‘Tensho’ Kata from a set of movements he had been taught in China from a White Crane Fist teacher in Fuzhou related in lineage to the Chinese teacher of Higaonna Kanryo. Bear in mind that ‘Tensho’ is NOT exactly the same as the Form (六機手 - Ro Ku ki Te) he learned in China and that Miyagi Chojun chose to modify its structure to assist the ‘balance’ of Goju Ryu Karate-Do methodology. This is where Miyagi Chojun developed the ‘Soft’ element of Goju Ryu which saw the Tensho Kata counter-balance the Sanchin Kata. When practiced together – the Yin (Soft) and Yang (Hard) energy within the mind and body is perfectly ‘balanced’! ‘Weaving Hand’ (機手 - Ki Te) is a principle found within the ‘Southern Fist’ martial system of China, and which relates to all the upper body movement of the extremities and the combat techniques which are expressed therein. Within the book entitled ‘Bubishi’ (武備志) (transmitted China to Okinawa) - there is an explanation of where the vital pressure points (経穴 - Kei Ketsu) are on the opponent’s body – and how the hand – used in the ‘open palm’ (開掌 - Hiraki Tenohira) position – can be used to ‘pierce’ these points and cause catastrophic damage to the opponent’s health! Higaonna Kanryo taught Miyagi Chojun how to ‘stand’ and ‘move’ through the ‘Sanchin’ Kata – and then Miyagi Chojun then developed ‘Tensho’ Kata to emphasis ‘Softness’ - but a ‘Softness’ with a lethal ‘hidden’ central element (involving pressure-point hitting)! The ‘Sanchin’ and ‘Tensho’ Katas are unique to Goju Ryu Karate-Do and are not found within ‘Shuri-Te’ (首里手) derived-traditions! These are foundational Katas that are taught to express the beginning and the end of the Goju Ryu Karate-Do training method! As this is the case, there are definite ‘breathing’ methods used when performing these Katas. The ‘Sanchin’ Kata employs what is referred to as a formalised ‘Yang Breath’ (陽の息吹 - Yō No Ibu Ki) - which sees the practitioner maintaining the ‘tightening’ of all the muscles around the bones throughout the entirety of the body – with the instructor continuously ‘testing’ to ensure this process is being adhered to correctly! Through these training methods, the practitioner learns how to shift and lower the centre of gravity, how to smoothly transition between various and different fighting techniques - all performed whilst breathing deeply and fully! Both myself and my father, however, teach preparation exercises which loosen and strengthen the body and focus the mind BEFORE any of these profound exercises are taught. This is important as students require a means of ‘entering’ the Style so that the Goju Ryu techniques are not experienced as a shock to the system. Correct preparation prevents unnecessary injury and conditions the mind and body so that the structures and processes become suitable for further and advanced training. This is the systematic application of the scientific process. Science does not stand still but provides opportunities for continuous and further development. Logic and reason must be brought to bear upon the established traditions using the old techniques and is immeasurable when providing a firm and dynamic foundation for further development! When I was young, Kano Jagoro (嘉納冶五郎) visited Okinawa (in 1927) and was very impressed in the rational approach that my father had incorporated into the structure of Higaonna Naha-Te (as it transitioned into Goju Ryu)! He even took elements of my father's training regimes and incorporated them into his ‘Judo’ training patterns! He agreed that logic and reason must be used within traditional martial arts as a means to ensure that these old ways are preserved and made relevant for survival within modern society! My father explained to Kano Jagoro that the structure of Karate-Do is similar to the physical structures of material objects – such as a house, a tower or a bridge, etc. If the design principles are not sound – the building and/or structure will not stand – and will not be able to fulfil the purpose for which it was made! The house will collapse, the tower will fall, and the bridge will give way! Kano Jagoro was impressed with this thinking and congratulated my father on his progressive attitude! Indeed, Kano Jagoro incorporated this type of thinking into his development of Judo technique! As for my father – Miyagi Chojun – he would later develop the ‘Gekisai’ (撃砕) Kata (Number One and Number Two), as a means to express the entire Goju Ryu Karate-Do path in just two short sets of movements which can be elaborated extensively when an instructor so chooses to do so! This was a substantial achievement which many other lineages of Goju Ryu misinterpret as being ‘simplistic’ or ‘beginning’ only Kata – but in reality, my father intended these Katas to be something much more important than this. If the ‘Gekisai’ Kata are closely examined, a whole new world of ‘meaning’ can be clearly discerned! This does not detract from the fact that the entirety of Goju Ryu Karate-Do is defined by the ‘Sanchin’ and the ‘Tensho’ Kata! When added together – there are ‘twelve’ (12) Kata preserved within Goju Ryu Karate-Do. The two ‘Gekisai’ are known as the ‘public’ Kata which are used to prepare a student for a more profound learning experience later on! Miyagi Chojun had a deep knowledge of geography and history as well as the Chinese Classics and was well versed in the different aspects of Eastern culture. I will never forget the image of my teacher - who used a dictionary as a pillow and would constantly look-up the meaning of words and think deeply about what he found! He was particularly knowledgeable about medicines and the physiology of the human body, and always studied Karate-Do from a medical point of view. This is why many of his acquaintances were also doctors. He studied Karate-Do from a modern and scientific point of view and designed its structure as a practical system! Indeed, modern Goju Ryu Karate-Do is designed around a scientific agenda which brings logic and reason to the practice of an ancient martial art! Although the techniques can be lethal if deployed a certain way – Miyagi Chojun ensured that the health-giving component of each technique was emphasised over its destructive element. An emphasis upon building a sound mind and a strong body replaced the destructive act of confusing the mind and harming the body of an opponent! Goju Ryu Karate-Do was maintained as a traditional fighting method with modern (medical) implications! 科学的空手道へ指導体系を確立 在来の空手道は、一拳必殺といわれるように、もっぱら実戦の場での殺傷の武術として発達してきたもので、術技のうえでも、現在の教育的見地からみれば、不適当な点もあった。 このため宮城長順は基本形―剛の形(サンチン=三戦)のほかに、「六機手」というものを研究して柔の形(テンショウ=転掌)をつくった。「機手」とは中国南拳の上肢の動作および技法のことを言い、沖縄に伝わった『武備志』のなかで相手の急所(経穴)を突く際の手(開掌)の使い方が述べられている。宮城長順はこの手法を研究し、鍛錬形としてテンショウを創始した。また、東恩納寛量から鍛えられたサンチンの立ち方と運歩法をはっきりと定義づけたのである。 サンチン、テンショウは首里手派にはなく、剛柔流空手道独自のものである。この基本形の鍛錬法においては、気息の呑吐法(陽の息吹)という形式化された独特な呼吸法があり、指導者による筋骨の締め方を伴う鍛錬法がある。こうした鍛錬法を通じて、「術技の変化」「気息の呑吐」「重心の移動」を体得するのである。 さらに宮城長順の創始したものとして、基本形・開手形に入る前に行う徒手体操式の空手道術技に関連した「予備運動法」と、柔軟で強力な体力を養成しながら空手道術技の上達を側面的。 に援助する補助運動法がある。この予備運動は修練上、非常に合理的な運動法であり、その重要性は計り知れないものがある。講道館柔道の創始者嘉納冶五郎が沖縄に来られ、そのとき師父が空手道の解説をしたのだが、嘉納師範は予備運動に非常に感心され、後の柔道体操に取り入れられたのではないかということを、私は師父から聞かされた。 また、教育的観点から、剛柔流空手道の普及形として、ゲキサイ(撃砕)第一、ゲキサイ第二の形を創始した。剛柔流空手道の形は、サンチン・テンショウの基本形と、二つの普及形を含めた十の開手形とを合わせ合計十二の形がある。 宮城長順は漢籍の素養はもとより、地理・歴史の造詣も深く、東洋文化にも通じていた。辞書を枕に絶えず辞書を繙き思索していた師父の姿が忘れられない。とりわけ薬種の知識、人体の生理に詳しく、常に医学的観点から空手道を研究していた。知人にも医者が多かった。そして空手道を近代的、科学的視点から考究し、練習体系として組み立てたのである。従来の空手道指導法を理論と実際に照らして修練の順序、方法を定め、武道として体育として、また精神修養の方法、健康法として、科学的に組織体系づけたのが剛柔流空手道である。
Miyagi Takashi [宮城敬] (1919-2008) – Miyagi Family Inheritor of Goju Ryu Karate-Do! (17.10.2022)10/18/2022 ‘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: 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。 Miyagi Takashi [宮城敬] (1919-2008): Establishing ‘Komeikan’ and Guiding Principles! (17.10.2022)10/17/2022 ‘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: 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。 Miyagi Takashi [宮城敬] (1919-2008) - Great Sacrifices During the Battle of Okinawa! (15.10.2022)10/16/2022 Translator's Note: This short historical text can be found in its original Japanese language form on the 'Komeikan' website linked both above and below. This is the website of the Miyagi Family Goju Ryu Karate-Do association based in Okinawa. This translation is a 'quote' from a publicly viewable section of this website that would overwise be limited to the vagaries of universal translators - and all the contextual 'errors' such devices entail. If you find this content interesting - please contact the 'Komeikan' association directly on info@goju-karatedo.com. ACW (15.10.2022) ‘A few years before I went to war – I received direct instructions from Miyagi Chojun (my father). This was in the form of a set of clear and concise directives. He said “Remember everything I have taught you regarding the development of the mind and body. Do not forget any part of it.” I took this as a formal “transmission” during a very difficult time. Due to the war – death was on the minds of everyone – such was the destruction. Through these words I was entrusted with the future of Goju Ryu Karate-Do. Amongst my father’s best students was ‘Jinan Shinzato’ (新里仁安). My father – who was considered a ‘Great Master’ in his own right – thought very highly of Jinan Shinzato and had him sent to Tokyo to teach martial arts in his name at the Dai Nippon Butokukai. When my turn came to go to the Front, my father advised me that if anything happened to him – I was to consult with Jinan Shinzato (I referred to him as ‘Uncle Jinan’). Jinan Shinzato, however, was killed during the war in its final year (1945)! Miyagi Chojun was greatly upset and disappointed by the death of one of his best Goju Ryu Karate-Do students! Even after the war, Miyagi Chojun continued to teach at the Okinawa Prefectural Police Academy and to profoundly mentor his disciples. Considering the great losses inflicted upon us during the Battle of Okinawa - I know that in private Miyagi Chojun suffered a considerable psychological and emotional trauma! The sheer destruction involved in the war had eradicated decades of great and sustained effort in developing and transmitting Goju Ryu Karate-Do! We had to re-build out of the bitter ashes of defeat... When the war ended, I was demobilised from the Imperial Japanese Army and lived in Tokyo. I kept in regular contact with my father (Miyagi Chojun) through writing many letters and postcards. My father (Miyagi Chojun) always propagated an attitude of positively looking toward the future and in creating continuously improved conditions for the development of Goju Ryu Karate-Do! He expressed an intention to travel to Tokyo and visit me – but during the following year a tragedy occurred. Miyagi Chojun died of a heart-attack on October 8th, 1953 (Showa 28). He was 65 years old. His passing was truly a great loss to the Okinawan Karate-Do world!’ Original Japanese Language Source: 沖縄戦での大きな犠牲 私は出征する数年前、師父長順から言い渡されたことがある。サンセールーの形の指導を受けたときである。「これまで教えたことはおまえの体のなかにしっかり覚えておくように」と。戦争の不安がよぎったのだろう。そのときの師父のことばが剛柔流空手道を私に託した遺言のように思えるのである。師父の弟子のなかでも新里仁安は師父の信望も厚く、大日本武徳会へ演武者として派遣するなど実力があった。私の出征時に、師父は「もし自分に万が一何かあった場合、仁安(私はジルウおじさんと呼んでいた)に相談するように」と言ったことばが思い出される。しかし、その仁安は終戦の年に戦死し、師父の落胆の大きかったことが推察される。 師父は戦後も沖縄県警察学校で教えながら、門弟の指導にあたった。しかし、沖縄戦での大きな犠牲と損失を考えると、師父は精神面でも大変だったと思う。戦後復員して東京に居た私と師父との交流は、何回となく手紙やはがきのやり取りになった。空手道に一生を捧げてきた師父は、「空手道の将来」が絶えず念頭にあったのだと思う。私宛てに書をしたため上京する意思を示したが、その翌年、1953年(昭和28年)10月8日に心筋梗塞で急逝した。満65歳であった。空手道界において誠に大きな損失であった。
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: info@goju-karatedo.com 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! 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! 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! 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. That's what I thought at first too (Can't you just learn the techniques that appear in the movies?) but as I wrote above, having a connection to everyday life is the beauty of karate. Whether it's karate or other fighting skills, you must never retreat when defending, you need to keep moving forward. Teacher Kevin said that this is how he learned. There are very few backwards Karate-Do skills, and so is our life. Although it is a very old-fashioned statement, just recalling the past will not help you, and will not change anything at all. But every next step, as much as possible, move forward and change according to what you want. You can learn a lot of life lessons from the techniques and movements of Karate-Do. Decide in advance what kind of Karate-Do you want to learn. I would recommend visiting the MURASAKIMURA Dojo and talk to the instructors who will be happy to talk with you about all your training needs. Original Chinese Language Source: Maria Manalastas
大家好!我是Okinawa Holiday Hackers编辑部的玛利亚。 来冲绳已经过了四个月了,现在我在体验王国MURASAKIMURA的空手道场。 在那边遇到了金城老师·Kevin老师·Florian老师。 金城老师(本名:金城 敬章)为国际明武馆刚柔流空手道联盟 读谷支部所属的金城空手道道场的馆主。 Kevin老师(本名:Kevin Chaplin先生)跟Florian老师(本名: Florian Poupard)冲绳传统小林流空手道‧古武道联盟 世界王修会内的技术指导员,向全世界传递关于空手道的知识。 不用怀疑,全部都是黑带保持者!☆ 可以这么简单的见到这么厉害的老师们,让我觉得有些难以置信….! 这次从英国来的的学徒们都是指名Kevin老师来传授武技! Kevi老师十二岁开始学习空手道,但也不仅一直在学空手道,也有在学习其他武术。在年仅24岁时就获得了黑带。 ((取得黑带到底要花多少时间呢?))这样想着就去问了老师,老师说快的话三年、四年,大部分的人在锻炼技术跟体力上反而会花上更多的时间。 黑带后,是灰带么? 一开始看到Kevin老师的腰带, ((这个是灰色么?原来还有这种颜色~之前都不知道~~~)) 想着,就赶紧去问老师。老师说:「拿到黑带后,不停地锻炼,它慢慢的褪色,然后就变成灰色了」原来还有这种不为人知的故事哦! 黑带不是终点,在这之后还不断地精益求精,这才是真正的强大!! 还有,在练习中是赤脚练习,不需要穿运动鞋。 Oh,在这之前忘了自我介绍了。 我是在英国的大学就读的学生。 正在冲绳进行为期一年的实习,2017年9月开始住在日本冲绳。 来冲绳之前思考了自己想要做些什么,想到了 “空手道” 和 “浮潜” 。尤其是空手道,特别想尝试。为了Self defence(防身术)。在这里动荡的社会…。 契机与结果 在英国我也上过很多次 “女子防身术” 的空手道的课程,但无论哪次都是单次式的,等下次上课的时候之前学了什么几乎都忘了。如果遇到紧急的时间,到底要用什么技巧来对应呢?当被这么问的时候,我连答案都说不出来。所以真心地想要再次学习关于防身术的技能。哪怕是一点点只是也好,能让自己安心一点。 小时候经常被教导 “就算中午也绝对不要一个人出门,绝对要跟认识的人一起出去” ,但却没有教我们关于自我防卫的知识,反而让儿时的我很没有安全感。 只身一人从英国漂洋过海来到未知的土地冲绳” 时,决定了解自身的能力,并且充分利用好这段时间。 询问了在MURASAKIMURA教导空手道的金城老师、Kevin老师后,他们说根据不同的流派技术也不同,让我吃了一惊,发现了比防身术更有魅力的一面。 这样形容或许有点夸张,但通过空手道的行动原理可以联系到我们的人生,进而发觉自己的价值。打破了自己是由身体的各个部位构成的认知,而是深切体会到了人体不仅仅是单纯的呼吸以及动作,而是通过身体所有的构造协作运行的。 (初学者的我也能理解)两个流派最大的差异是“移动的方向”。小林流是左右两侧大幅移动、刚柔流则是前后大幅移动。 虽然是不同的流派,但深刻体会到了流派间相互的尊重。 道场的导览 这里是MURASAKIMURA的道场哦! 很像是电影当中的场景吧!?光看到就让我超激动的。 MURASAKIMURA内也紧邻着 “MURASAKIMURA酒店” ,听说为了学空手道而来长住的客人也不少呢。 行过礼之后进入道场,首先从冥想开始。 充满紧张感的寂静,虽然自己一直想静下心,但因为自我意识太重而导致一直分心去关注别的事物,反而渐行渐远。像这般安静,在我的祖国菲律宾是绝对不可能会有的。 根据当天练习内容的不同,热身运动也不同 冥想结束后,接下来是热身运动。 Kevin老师和我说,空手道和其他的运动不同,是根据当天练习的内容,热身运动的内容和长度也不一样。有时甚至需要花30分钟来做热身运动。 由Kevin老师所带领的MURASAKIMURA的空手道达人,不管大家有没有经验都非常欢迎,十分亲切温和,但千万别被骗了(笑) 做好第二天自己身体会像玩具总动员的蛋头先生一样碎成一地的觉悟。 (隔天全身仿佛都要散架了…。感觉要死了。) 武器 热身运动结束后,进入道场时一直让我很在意的武器放置所。 从前冲绳的某位皇帝曾经颁布 “禁止使用武器令” 的条例,所以大部分武器看起来像是农具的样子。 Kevin老师稍微教了一下短拐的使用方法。短拐的拿法和角度不同,给对手给予的伤害也会不一样。「以最大的力量沿着手臂握着短拐」Kevin先生如是说。 将道场的空间运用到最大化,调节自己的脚步与攻击。集中在自己的手臂和脚需要摆在哪个位置,思考着是否比刚才的防御、刚才的攻击更加正确。 据说将防御·攻击的一个动作做到完美,需要花上一年。Kevin老师说光看一天下来花了多少时间在那个动作上,就能看出你的腰带是什么颜色。 让我重新见识到能够忍受日复一日的练习的坚韧以及注意到微小的动作的敏锐,这就是空手道的美感。 Kevin老师似乎对于现代的空手道有些疑问。 如今有不少人只想学在电影中出现的技巧或者在比赛中可以得高分的动作,对于动作的原理和意义知之甚少,因此陷入了低潮。但是比起那些只想得到第一名的人,最近以拿到黑带为目标的学习者也逐渐增加,老师也因此而很开心。 一开始我也是这么想的((不能只单纯地学习电影中出现的技巧吗?))但正如我上面写的,和日常生活有所关联才是空手道的魅力所在。 不管是空手道,还是其他格斗技的练习,防御时决不能后退,需要不断地前进。Kevin老师说他就是这么学习过来的。 几乎没有往后倒退的空手道技巧,我们的生活也是如此。虽然是很老套的说法,只回忆过去对自己没有帮助,根本不会改变什么。但是接来下的每一步,都尽可能的依照自己所想的前进,去改变。 从空手道的手法·技巧上可以学习到很多人生的道理。 事先决定学习什么样的空手道 可以在MURASAKIMURA上的课程中学习到空手道的基础、手法等。 在我的内心中曾经有着 “无法学习空手道的理由” ,但已经因为这次美好的邂逅而消失了。难得来到空手道的发源地,不学习不是很浪费吗? 想学看看、想了解空手道!在荧幕前的美女们! 不仅日文和英文,中文和韩文也可以对应。不来MURASAKIMURA这边学习基础空手道看看吗?穿着空手道服,光听着空手道的由来就会有自己变强的错觉♪ 刚学习空手道,或者是正在思考要不要学的帅哥们! 专业的空手道家,或者腰带持有者的你们。推荐你们前往MURASAKIMURA内见见Kevin老师们! 老师们有着指导世界各地学徒的经验,从身体·能力·目标·需求中找到适合你的方法。 在这里不仅仅是老师为你答疑解惑,你也可以一起交流自身的技术和经验,请一定要去MURASAKIMURA道场看看♪ 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: 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 After graduating, Mr Miyagi Chojun worked in a local Okinawan bank for one year. This was the ‘147 Bank’. After working hard for one year – the Elders of the Miyagi family were of the opinion that the family finances were secure – and they ordered Miiyagi Chojun to pursue a career as a full-time martial arts practitioner-instructor. This decision was premised upon the fame Miyagi Chojun had already built-up as a young man on the island for his psychological and physical toughness – and how he had managed to survive the severely ‘strict’ martial arts training of his teacher – Higaonna Kanryo! Master Higaonna Kanryo was very strict, and his training was so difficult that many young men could not stand it for long – despite being full of youthful vigour! Everyday Miyagi Chojun would run 12 kilometres per day to reach Higaonna Kanryo’s home for training – often carrying heavy rocks along the way! He would also stop occasionally to punch and kick certain rocks designated by his teacher! So strong did this make Miyagi Chojun that when he wrestled – his movements were far too strong and powerful for many of his opponents to stand! Bones were broken and joints dislocated – resulting in Miyagi Chojun being expelled from the Okinawan Wrestling Classes! During 1908, Mr Miyagi Chojun was married and settled down to family life. The Miyagi family business consisted of importing very high-class Chinese medicines which were then provided to the Ryukyu Royal Family. Then, during 1910, Miyagi Chojun was conscripted for two-years into the Imperial Japanese Army – with his military training taking place in Kyushu – Mainland Japan. The tough training under Higaonna Kanryo had moulded the mind and body of Miyagi Chojun – making him both strong in appearance (and ability) but humble in attitude. Before he left for his military training, Higaonna Kanryo taught Miyagi Chojun the ‘Stick Law’ (棒法 - Bang Fa) - possibly the skilful use of the ‘club’ or ‘truncheon’! He also taught Miyagi Chojun how to ‘Attack Correctly with the Open-Hand' (手攻击 - Shou Gong Ji) for future self-defence requirements! Although Okinawans are often discriminated against by the Japanese during military training – as Mr. Miyagi Chojun possessed excellent hand-to-hand combat skills (and unusual physical strength) - he was assigned by the Japanese Officers as the ‘Hand-to-Hand Combat Instructor’ of his squad! After a year of military training, Mr Miyagi Chojun was promoted to the rank of ‘Corporal’ and applied for transfer to the Medical Unit. Here, he learned an in-depth knowledge about human body structure – a profound understanding of biology that assisted his ability to apply scientific knowledge to martial arts training methods later during his life. During that year Miyagi Chojun also joined a local Judo Club to assist his all-round fitness and training development. During November 1912 - Miyagi Chojun completed his military training and returned to Naha City to continue his martial arts training under Higaonna Kanryo. After returning to Okinawa a ‘Party’ was held during which Miyagi Chojun was ‘attacked’ for no reason by a famous Okinawan martial artist known as ‘Motobu Choki’! Miyagi Chojun, without hesitation, swiftly applied an over-powering strength that immediately subdued the attacker with ease in front of many witnesses! This matter was highly publicised at the time (1913-1914) when Miyagi Chojun was 26 years old! Chinese Language Source: 宫城长顺先生生平介绍(转载) 剛柔流实际的创立人是宫城长顺先生(1888-1953)。宫城长顺先生生于1888年4月25日,於那霸市出生。宫城家是以进口中国药材供应琉球王府御用的经商家族,琉球时代上等位阶士族的后裔,在那霸闻名的素封家 (そほうか,指拥有大土地,大資産的家族),宫城长顺先生的父亲是宫城家三男宫城長祥,早亡,三岁时宫城长顺先生被属于无亲子的亲戚领养并且从小被指定为宫城家业的继承人,家道富裕。 作者:猫爷习
学生时期的宫城长顺先生每日下课后便跑步十几公里到达其师父之住处训练。并且他将沿途各种大小的石头当成举重或者击打的训练器具。据老一代的前辈描述,宫城长顺先生在学校里体育方面表现出色,特别是体操单杠运动的好手,他也曾经是学校中的柔道好手,但因为出手过重而最后校方要求他退出柔道训练。宫城长顺先生年轻时在也经常参加冲绳的摔跤赛事,但出手重并且经常使用些摔跤之外的技艺最后导致其他摔跤手不欢迎他参与赛事。因他养父临终前劝他别为了摔跤与他人结仇,宫城长顺先生放弃了摔跤。 作者:猫爷习 学校毕业后,宫城长顺先生在当地一所银行里就职一年 ( 一百四十七银行)。一年后他家族长辈认为家族财力足以支撑他的武术事业并且要求他辞掉银行里的工作。宫城长顺先生1908 年左右结婚,1910年被征召到日本九州进行两年的军训。在走之前,东恩纳宽量先生教了他一套棒法以及贯手攻击的正确方式作为来日防身之用。军训中虽然冲绳人常被日本人歧视,但是因为宫城长顺先生徒手搏斗技艺和体力超群,因此被军官器重指派为所属小队的徒手搏斗指导员。一年之后宫城长顺先生升级为下士,申请调到医务部队服役,在此他学习了许多与人体结构有关系的知识,对他后来设计各种训练运动大有帮助。这一年内他也加入了当地一个柔道馆的训练。1912年 11月宫城长顺先生完成了军训后回到那霸继续在东恩纳宽量先生门下进行空手道的训练。 回到冲绳后,在一次的聚会上宫城长顺先生受到冲绳著名的打架好手本部朝基的挑拨时瞬间用他过人的力量将本部朝基制服。后来此事被在场的其他人宣传出去,而此时的宫城长顺先生大概26岁 (1913~1914年左右)。 作者:猫爷习 https://www.bilibili.com/read/cv1652712/ 出处:bilibili Higaonna Kanryo (1853-1915) travelled from his home in Naha City (Ryukyu) to Fuzhou (Fujian province) between 1867-1881 CE. There is no existing (corroborating) evidence that supports the idea that this journey took place either in what is today called ‘Okinawa’, or what is still known as ‘Fuzhou’ in China. Numerous Revolutions, invasions and wars are blamed for the lack of material evidence in China – whilst the 1945 Battle of Okinawa is blamed for all the historical evidence being destroyed in that place. Of course, this observation assumes that such ‘evidence’ existed in the first place. What are the details that can be stated with reasonable assuredness?
1) A man named ‘Higaonna Kanryo’ existed. 2) He was born during the year 1853 CE. 3) He died during the year 1915 CE. 4) His primary disciple was Miyagi Chojun (1888-1953). 5) What we ‘know’ about Higaonna Kanryo derives from Miyagi Chojun. 6) The ‘nine’ martial ‘sets’ or ‘patterns’ attributed to Higaonna Kanryo possess a certain similarity to the various styles that comprise the ‘Southern Fist’ (南拳 - Nan Quan). 7) The name of his ethnic Chinese martial arts teacher in Fuzhou (Southern China) is said to be ‘Ryu Ryu Ko’. 8) Despite most of the martial ‘sets’ looking like various forms of ‘Southern Fist’ styles that nevertheless maintain ‘Northern’ looking ‘Horse Stances’ - the gongfu art that ‘Ryu Ryu Ko’ specialised in is said to have been Fujian ‘White Crane Fist’ (白鶴拳 - Bai He Quan) - with the ‘Sanchin’ (三戦 - San Zhan) or ‘Three Battles’ Form – which Higaonna Kanryo altered by changing finger-strikes to closed-Fists, etc. 9) This ‘Southern Fist’ collection of Chinese martial arts was integrated with Ryukyu ‘Ti’, ‘Di’ or ‘Te’ (手) i.e., ‘Hand’ - and formed ‘Naha Te’ (那覇手). Higaonna Kanryo’s strand of ‘Naha Te’ formed the foundation of Miyagi Chojun’s ‘Goju Ryu Karate-Do' (or ‘Hard-Soft’ Empty-Hand Way) - registered as a ‘Japanese’ martial art during 1936. Although most of the above can be disputed, the reality of most of it lies in the existence of a) the graves of Higaonna Kanryo and Miyagi Chojun – and b) the techniques preserved within the movements of Goju Ryu Karate-Do. A central point of contention is ‘who’ was ‘Ryu Ryu Ko’? Although this issue has been solved within Mainland Chinese academia in 1989 (as Ryu Ryu Ko being the Chinese martial arts Master of ‘Xie Chongxiang’ [谢崇祥] 1852-1930) - this is not the case in the West or within a number of Japanese and Okinawan martial lineages (that refuse to accept the authority of ethnic Chinese historians). Why this is does not concern me here, but what I am concerned about is the lack of ‘logic’ (and ‘inverted’ thinking) surrounding the issue of ‘who’ Ryu Ryu Ko was. a) Ryu Ryu Ko = the Okinawan ‘phonetical’ pronunciation of an ethnic Chinese martial arts teacher living in Fujian province. b) As Higaonna Kanryo could not read, write or speak the Chinese language (despite being a descendent of ethnic Chinese migrants to Ryukyu in 1392 CE), he did not possess the ability to correctly hear, pronounce or write the ‘Chinese’ name of ‘Ryu Ryu Ko’ - but could only ‘approximate’ its sound. c) Higaonna Kanryo did NOT bring back any written evidence of the name of ‘Ryu Ryu Ko’ using Chinese language ideograms. The fact that the Fujian dialect was used to pronounce this name is immaterial as ALL Chinese ethnic groups use exactly the same ideograms to record their names in written form. d) Higaonna Kanryo’s ethnic Chinese surname is ‘Shen’ (慎) as pronounced in the Beijing dialect - but elsewhere exactly the same ideogram is pronounced (and ‘phonetically’ spelt in other languages) quite differently: i) Guangdong (慎) = ‘San’ ii) Hakka Dialect (慎) = ‘Sum’ (Sixian) and ‘Sem’ (Meixian, Guangdong) iii) Eastern Min – Fujian (慎) = ‘Seng’ iv) Southern Min – Fujian (慎) = ‘Sin’ or ‘Sim’ (Hokkien), ‘Sim’ (Teochew) and ‘Sim’ (Peng'im) ‘Sim’ e) The people in the Fuzhou area used to speak only the ‘Southern Min’ dialect. Given that Higaonna Kanryo’s Chinese name was ‘慎善熙’ (Shen Shanxi) - he may well have been known as ‘Sim Sianhi’ in the local dialect. The pronunciation shifts and the phonetic representation alters as the names traverse the hinterlands of China – but the foundational Chinese ideograms stay exactly the same. Higaonna Kanyro’s Chinese name means: Surname: 慎 (shen4) = 340th Surname included in the book entitled ‘Hundreds of Chinese Clan Names’ (百家姓 - Bai Jia Xing) - and means ‘Those Who Become Prominent Through Being Cautious’. This surname may have originated with the ‘Mohist’ scholar known as ‘Qin Huaxi’ (禽滑釐) who lived during the latter part of the ‘State of Song’ (宋國 - Song Guo) [1046 – 286 BCE]. As the scholar – Mozi (墨子) lived between 468 - 376 BCE – Qin Huaxi must have existed at some point between 376 – 286 BCE. Later, the title of ‘慎子’ (Shen Zi) was conferred upon Qin Huaxi (or ‘Cautious Scholar’) and this is thought to be the origin of this surname. First-Name = ‘善’ (shan4) - ‘Virtuous’ First-Name = ‘熙’ (xi1) - ‘Glorious’ What of ‘Ryu Ryu Ko’? There are no Chinese ideograms available from the time of Higaonna Kanryo’s visit to China. As ‘Ryu Ryu Ko’ is a phonetic representation in Okinawa (now a Prefecture of Japan) - the Okinawans have used modified (or ‘distorted’) Chinese ideograms to represent these phonetic symbols. The three modified ‘Kanji’ Japanese ideograms used are ‘劉龍公’ or ‘Liu Longgong’. To an experienced reader of the Chinese written script, it is obvious that these three ideograms are not correct Chinese ideograms – and therefore cannot be representative of a genuine Chinese name. This situation has derived from the Japanese people ‘altering’ the structure and meaning of the Chinese ideograms that once formed the historical foundation of the Japanese system of reading and writing. In the West it is common for scholars and general readers alike to incorrectly assume that the above three Japanese ideograms represent the Chinese spelling of ‘Ryu Ryu Ko’ - and that Higaonna Kanryo brought these ideograms back with him from China – when in fact none of this is true and is a product of a general ignorance in the West of the Chinese and Japanese languages. (Technically speaking, it is the altered structure of the second ideogram - ‘龍’ [long2] - which modifies the interpretation of the other two ideograms and confirms the ‘Japanese’ character of the entire expression). These three characters were ‘assigned’ by Japanese speakers to ‘represent’ the sound of the name of ‘Ryu Ryu Ko’ to fellow Japanese speakers: 1) ‘劉’ (Liu3) = ‘Ryu’, ‘Riu’ or ‘Ru’ in Japanese phonetic representation. Although this ideogram is found in China, in Fuzhou (when used as a ‘surname’) it is more likely to be pronounced as ‘Lau’ and not ‘Liu’ as continuously asserted by various other non-Chinese sources. Correct Historical Sequence: a) ‘Ryu’, ‘Riu’ or ‘Ru’ - b) ‘劉’ (Liu3) Incorrect Historical Sequence: a) ‘劉’ (Liu3) - b) ‘Ryu’, ‘Riu’ or ‘Ru’ 2) ‘龍’ (long2) = ‘Ryu’, ‘Ryo’ or ‘Ro’ in Japanese phonetic representation. Added to these definitions can also be the historical designations of ‘Ryou’ and ‘Rou’. When used as an ideogram in China, this structure refers to a ‘dragon’ or ‘serpent’, etc. In the Hokkien dialect of Fuzhou, this ideogram can be pronounced as ‘geng’, ‘liang’, ‘ngui’ and ‘liong’ depending upon context and exact location. The idea that this ideogram is pronounced ‘long’ in Fuzhou is incorrect. Correct Historical Sequence: a) ‘Ryu’, ‘Ryo’, ‘Ro’, ‘Ryou’ and ‘Rou’ - b) ‘龍’ (long2) Incorrect Historical Sequence: a) ‘龍’ (long2) - b) ‘Ryu’, ‘Ryo’, ‘Ro’, ‘Ryou’ and ‘Rou’ 3) ‘公’ (gong3) = ‘Ku’, ‘Ko’ or ‘Kou’ in Japanese phonetic representation. When used as a Chinese ideogram refers to something being ‘public’, ‘equitable’ or ‘fair’. In the Hokkien dialect, this ideogram is likely to be pronounced ‘kang’ and ‘kong’ - and not ‘gong’ as usually asserted. Correct Historical Sequence: a) ‘Ku’, ‘Ko’ or ‘Kou’ - b) ‘公’ (gong3) Incorrect Historical Sequence: a) ‘公’ (gong3) - b) ‘Ku’, ‘Ko’ or ‘Kou’ It is impossible for Higaonna Kanryo to have brought back the name of his ethnic Chinese martial arts teacher expressed in a ‘Kanji’ (Japanese) modified script! To assume that he did this is illogical and counter intuitive and yet such an assumption underlies many Western, Okinawan and Japanese attempts at constructing historical narratives that diverge from those advocated by the Mainland Chinese scholars. Interestingly, only in ‘Putonghua’ are the Chinese ideograms ‘劉龍公’ pronounced as ‘Liu Longgong’! In the Hokkien dialect it is more likely that ‘劉龍公’ would be pronounced as ‘Lau Gengkang’ or perhaps ‘Lau Nguihong’, etc, nothing like the ‘Liu Longgong’ contrivance found throughout non-Chinese literature! Therefore, through this application of basic logic it can be proven that ‘Ryu Ryu Ko’ historically preceded ‘劉龍公’ - whilst many (if not all) extant Western narratives continuously assert that ‘劉龍公’ historically precedes ‘Ryu Ryu Ko’! Finally, having discussed this matter with a number of ethnic Chinese speakers, it is generally believed that it is unlikely that a person would be named ‘Dragon Public’ (龍公 - Long Gong) as ‘Ryu Ryu Ko’ would have been if his Chinese name was written as ‘劉龍公’ or ‘Liu Longgong’. The word order is transposed and the concept highly unlikely as dragons in China are ‘elusive’ i |
AuthorShifu Adrian Chan-Wyles (b. 1967) - Lineage (Generational) Inheritor of the Ch'an Dao Hakka Gongfu System. |