​Our Hakka gongfu training requires the carrying of heavyweights upon our backs. This represents the hilly terrain the Hakka people lived within throughout the New Territories, Hong Kong. Hakka Clan villages, especially by the 20th century, were often re-constructed upon the top of various hills situated in prominent good (feng shui) positions. The bones must be kept strong for building good health and ensuring longevity. Strong bones allow the bodyweight to drop down through the centre of the bone-marrow into the floor (creating a strong 'root') - and facilitates the rebounding force which is distributed (throughout the skeletal-system) to the striking part of the anatomy - be it a hand, foot, elbow, knee, fore-head or torso, etc. The Hakka people moved into the Guangdong area (that became the 'New Territories' under the British in the 1890s) in the mid-1600s - following the Manchurian invasion of China (which established the foreign 'Qing Dynasty' during 1644 CE). 

​Our 'Chan' (陳) Clan (pronounced 'Chin' in the Hakka language and 'Chan' in the Cantonese language) originally settled at the base of a hill near the coast in the Sai Kung area. I think we probably originated somewhere in Henan province (like many other Hakka Clans that I have investigated). Younger people often carried older relatives on their backs (as part of the required filial piety) up and down the hills - to and from various areas. Chinese families reflect the government and vice versa. One reflects the other whilst the notion of Confucian 'respect' permeates the entire structure. This is true regardless of political system, era, religion or cultural orientation. Many Daoists and Buddhists are Vegetarian - because they respect animals and the environment. 

When working as farmers - Hakka people carried tools, goods and the products of harvests on their backs between long hours working in the rice fields with the Water Buffalos. The continuous repetition of hand and foot movements - and the standing postures for long hours in the wind and rain - condition the mind and body for genuine Hakka gongfu training. Although there is an 'Iron Ox' gongfu Style (different to our own) - the spirit of the Ox pervades all aspects of the Hakka gongfu styles! Even so, our Hakka Style embodies the spirit of the Bear! We can fighting crouching low - or stand high giving the impression that we are bigger than we actually are! Our developed musculature is like the Ox and the Bear in that it is large, rounded and tough! We can take a beating and still manifest our gongfu Style with ease! We do not go quietly into that dark night! 

The above video shows Hakka people de-husking rise - with the standing person practicing 'Free Stance, rootedness and knee-striking, etc, and the crouching person showing a low Horse Stance and position for 'Squat-Kicking', etc, whilst demonstrating dextrous hand movements often found in gongfu Forms.  Of course, not all Hakka Styles are the same and there is much diversity throughout the Name Clans. Our Chan gongfu is Military-related and can be traced to the Qin Dynasty (221–206 BCE). I think there used to be a State Gongfu Manual (since lost) issued by the Qin Dynasty as part of the process of turning every village, town and city into a 'Barracks'.

​​Guiding the ploughs through the water and mud at the back of the Water Buffalos reflected the leg, arm and torso positions found within the Hakka gongfu. How the Hakka farmers stood still, stepped forward and back - side to side, tensed and relaxed their muscles, used their eyes and ears, and produced power and learned to give-way - all manifested in the various Hakka gongfu Styles. On Occasion, the Ox is given the day-off and the local people take to 'pulling the plough'!

​Our Hakka Gongfu is 'Longfist' based. Whereas many Hakka Clans - following our defeat at the end of the Punti-Hakka Clan Wars (1854-1867 CE) - Hakka people were ethnically cleansed into small areas of Guangdong province. Around 20 million people had died in this terrible war (which included the separate but related Taiping Rebellion - a Hakka-led war - fought for different reasons). The original 'Northern' Hakka Styles were persecuted and viewed as the vehicle through which the Hakka people had made war in the South of China (the area they had migrated into). The Hakka are patriotic Han Chinese migrants who fled the foreign invasion of Northern China - but who were not wanted or welcome within Southern China. Since the 1949 Revolution - things are very different today in China - as Hakka and non-Hakka now live side by side in harmony.

​When the various Hakka Clans 'shortened' the arm and leg movements of their gongfu Styles - to make these arts seem 'Cantonese' in origin - our Hakka Clan lived in a relatively remote area of South East Guangdong province and refused to do this. We practiced our 'Northern' Longfist martial arts in isolation and hid our gongfu in Temples grounds, behind walls and by practicing at night. Master Chan Tin Sang (1924-1993) fought and killed Imperial Japanese soldiers in the New Territories between 1941-1945 using our Hakka gongfu. Around 10,000 Hakka men, women and children were killed in this war fighting the modern Japanese soldiers using bare-hands and feet - and traditional weaponry. Many of our relatives were killed during this time. 

Master Chan Tin Sang came to the UK in 1956 - as a British Subject - to work for a better life, not because China is a bad place (it is not), but because life in the New Territories under British rule was continuously impoverished. Master Chan Tin Sang worked hard for 10-years before he earned enough money to bring his wife and two daughters to the UK (in 1966) - also as British Subjects. My Chinese relatives were NOT economic migrants, Asylum Seekers, or Refugees. My Chinese relatives do not follow Cults and are free-thinking individuals who are proud to be 'British' whilst supporting Mainland China's right to self-determinate - just like any Western country.

Tony to Adrian:

Good evening Adrian. Quite a interesting style off Okinawan karate.
From my position , very Chinese influence. What do you think. Tony

Adrian to Tony:

The Japanese language title reads:

Secret Tradition! (秘伝)

Matayoshi Shinpou (又吉真豊)

Direct Transmission - Handed-Down (直伝)

White Crane (白鶴)

Military Law (兵法)

3rd Dan (三段)

[Apllicable] Form (の形)

​Superb. The pelvic-girdle is empowered with ki to deflect incoming power - such as a round-kick. The back-leg rootedness of the White Crane generates the rising power exhibited flowing through the correctly empowered front-leg (the discussion near the beginning), and then up through the arms, wrists, palms fingers, thumbs and finger tips - in gripping, deflecting, gouging, punching, tearing and penetrating.

​Incidentally, the Chinese characters are either retained or slightly modified in this Okinawan script. With '兵法' (Military Law) this is 'Bing Fa' in the Chinese language ('Hei-ho' within Japanese) - and is often better known in the West as the 'Art of War' - an early text penned by Sunzi. Perhaps in this context a better translation is 'Soldier's Law'. 

​I was asked a while ago to look into the etymology of the Karate-Do self-defence technique of 'Gedan Barai' - once by a British student (who had attended an advanced Japanese language course as he is a Solicitor) - and again by a Japanese student who was passing through the UK and had visited a few Dojos - saying some 'sounds' of the names of the techniques being used did not seem correct:

​My view is that this transmission of culture is a) ongoing (and therefore a continuous process), and b) is a two-way street which must involve forgiveness and understanding. We must all help one another until our mutual understanding is correct. What is interesting is how philosophically different the 'Lower Block' is treated within Karate-Do compared to the 'Middle' and 'Upper' Blocks (which are explained merely as mechanical devices and not associated with the 'Conception Vessel' they pass through)! It is as if the 'Lower Block' is from a very old martial ritual! Finally, I was once told that the 'Lower Block' is not just a 'parry' or 'check' of an incoming attack - but is also a simultaneous 'Hammer-Strike' to the opponent's groin-area. Interesting food for thought.

My ongoing research in this area suggests that the following transmission (and integration) of the Fujian White Crane Fist concept of 'Crane Hand' - which was spread to Okinawa during the 20th century by one 'Go Genki' - is very likely to correct. 

Kaku no Te = 鶴の手 (Crane Type Open-Hand) 
Kaku Te = 鶴手 (Crane Hand) 
Transition = か手 (Kaku Te) - 'Crane Hand'  
Kakie = カキエ (Sticky-Hands) 
Kaku = 鶴 (he4) - 'Crane' (Chinese Ideogram) 
Kaku = か (Japanese Katakana & Hiragana) - 'Crane' 
No = の (Japanese) Disposed of - 'Pertainng to' 
Chinese Kaku (鶴) Transformed into Japanese 'Ka-Ki' (カキ) 
Chinese 手 (shou3) - 'Open-Hand' - Transitioned into Japanese as 'E' (or sometimes 'Ye') 'エ'  

Japanese language dictionaries often describe these Katakana and Hiragana characters 'Kakie' (カキエ) as 'Old Japanese' ideograms derived during the Heian Period and used to transliterate 'foreign' terms. The term 'foreign' here refers not only to 'Chinese' language concepts and terms in general - but specifically includes the transliteration into the Japanese language of 'Southern Min' or Fujian Dialect concepts and terms. This being the case, the following line of linguistic evolution should be correct: 

Original Chinese: Crane Open-Hand = 鶴手 (He Shou) - Referred to in the Fujian Dialect as 'Hok Siu') 
Chinese-Japanese = 鶴の手 (Kaku no Te) - Arrival in Ryukyu 
Shortened Chinese-Japanese = 鶴手 (Kaku Te) - Transliteration into Spoken Japanese 
Transition into Japanese Characters = カキエ (Kakie) 

Therefore, given this logical progression of adaptation and linguistic progression the following must be correct: 

Kaku no Te (鶴の手) - 'Crane Type Open-Hand' =  
Kakie (カキエ) - 'Sticky-Hands'.

​The contemporary term 'Kakie' is a Japanese modification of the Chinese (Putonghua) term 'He Shou' (or 'Hok Siu' in the Fujian dialect) literally meaning 'Crane Open-Hand'. Although this Japanese rendering has evolved away from the original  Chinese title, it has only done so in a lateral fashion (from 'noun' to 'verb' so-to-speak) as the term 'Kakie' now describes the 'transmitted' interactive practice of the Goju Ryu Karate-Do technique known as 'Sticky-Hands' - rather than by its literal (or theoretical) origination (i. e. a 'Crane'). It is interesting that despite this shift in conceptual emphasis, the term 'Kakie' does still retain a connection to the original Chinese title - with 'Kaki' having an obvious connection to 'Kaku' - the latter being a well-known Japanese term for 'Crane'. 

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! 

‘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 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

From an academic viewpoint, the emphasis would be on locating the 'earliest' verifiable biography of Higaonna Kanryo - working on the premise that the details contained within it are probably correct. This would lie with the Miyagi family today - but with other general (Okinawan) historical evidence supporting certain key facts. From what I have seen so far, all the Chinese language records seem to be gathered from either Okinawans bringing the data to China - or Chinese explorers and/or scholars visiting Okinawa and seeing the evidence with their own eyes. As Ryu Ryu Ko and Go Gen Ki are both recorded as being ethnic Chinese people, the fact that even in China their names are recorded in an early Japanese phonetical script - would support this view. If these records were made in China, then the names would have been carefully recorded in traditional Chinese script and we would know exactly who they were and where they (and their families) came from.  

The next logical question would then be 'when' were these records acquired? We know that it must have been after Higaonna Kanryo left China and returned to Okinawa - as it was himself who brought all this data to Okinawa. This would be the post-1879 era following Japan's annexation of Ryukyu and the loss of its 'Chinese' status. Time must be allowed for Higaonna Kanryo to settle back home and for his acquired 'Chinese' knowledge to be more broadly known. After-all, if he had remained silent and taught no one - then we would not be having this conversation! Perhaps if we allow ten years for this process - this takes us to the post-1889 era. I think this is a good assumption for an 'earliest' starting date of Higaonna Kanryo's journey to China becoming 'history' in a conventional sense.

What would be the cut-off date? Well, we know that this was the Battle of Okinawa which was fought between 1.4.1945-22.6.1945. Repeated historical records state that all (or most) of the physical (historical) evidence of Higaoona Kanryo's life (and that of Miyagi Chojun and other Goju Ryu practitioners) was destroyed during this devastating encounter! To be clear, this is the historical artefacts such as documents, texts, lineages, histories, manuals, certificates, drawings, photographs and travel documents, etc, alongside objects such as training clothing, training devices and weaponry - were all lost in the conflagration! This applies to all the historical evidence gathered by Higaonna Kanryo, Miyagi Chojun and Wu Xiangui!

Therefore, logic gives us a time-span of between 1889-1945 for the historical evidence stored in Okinawa (relating to Higaonna Kanryo training in Fuzhou) to have been carried by Okinawans to China (where it was written down), or gathered by Chinese visitors to Okinawa (where it was written down and conveyed back to China). Of course, both modes of transmission may have happened (in unconnected ways) as we have no way of telling. This can be further refined by stating that with the outbreak of the Second Sino-Japanese War (1937-1945) - it is unlikely that ethnic Chinese were allowed to travel to the Japanese occupied island of Okinawa. On the other hand, those considered ethnic Japanese (such as the Okinawans) - were encouraged to actively migrate and traverse through the ever expanding Japanese empire - with large swathes of China falling into this description! (This observation does not apply to Taiwan - which had been a colony of Japan since 1895. By the time of WWII - these Chinese people were thoroughly acculturated into thinking they their 'Japanese' - even forming Regiments in the Japanese Army and fighting the 'Chinese' in Mainland China). 

The ethnic Chinese collection of data from Okinawa would then seem to fit into the time-span of 1889-1937 (48 years) - whilst Okinawans travelling to and from China probably stayed possible right up to the end of the Pacific War (1941-1945) and Japan's eventual defeat at the hands of the Red Army (the Soviet-Japanese War fought August 9th–September 3rd - 1945). The Okinawans, then, could have travelled to and from China between 1889-1945 (some 56 years). From 1945 onwards, according to the history books, all tangible evidence for Higaonna Kanryo's visit to Fuzhou (and training in training in Fujian White Crane Fist) 'disappears' - but according to witnesses - did once exist! What I would be interested in, (and will endeavour to locate), is the 'earliest' Higaonna Kanryo biography extant within Chinese language sources.

Thanks

Adrian 

Dedicated to Sensei Alan Bound of the Southern Karate-Do Wado Ryu Dojo - Redhill Scout Hut (1983-1984) - Opposite Redhill Train Station!

Wado Ryu (和道流 - He Dao Liu) is probably the most ‘spiritual’ of te styles of Karate-do that spread from the island of Okinawa to Japan – and took-on a distinctly ‘Japanese’ genuine spirit that defied the right-wing politics of the 1930s and 1940s. Indeed, the Founder of Wado Ryu - Hironori Otsuka (1892-1982) - chose characters from the older Chinese script to describe the purpose, objective and direction of the style of martial arts self-cultivation that evolved out of his experience in training. ‘He Dao Liu’ is expressed in the Japanese language as ‘Wa Do Ryu’ - or ‘Harmonious Way School’ As I have written elsewhere about ‘道’ (dao4) I shall focus primarily upon the ideogram ‘和’ (he2). 

Etymology of Dao (ICBI) Article: https://icbi.weebly.com/etymology-of-the-ideogram-lsquodaorsquo.html 
​
The character ‘和’ (he2) is comprised of the left-hand particle ‘禾’‘(he2) represents a growing plant-stalk, or a rice plant that is developing is a steady and perfect manner. As a distinct ideogram it can also be used to represent the concept of ‘cereal’ and ‘grain’.  This ideogram is ancient and is found etched upon Shang Dynasty Bone Oracle inscriptions. The grow of the stalk and leaves emerge out of the ground in a timely manner and are healthy, strong and yet flexible and able to absorb all the often-dangerous changes evident in the external environment. It stretches from the ground and extends upward toward the divine sky! It extends from darkness into the light! The right-hand particle is ‘口’ (kou3) which represents an open-mouth. More specifically, this ideogram represents the anatomy of the inner mouth and dates back to the Shang Dynasty Oracle inscriptions. When the mouth is used to convey clear and concise instructions – its inner structure is clear for all to see. When instructions are ‘wise’ and in accordance with the conditions of the external environment – then ‘inner’ and ‘outer’ align and ‘balance’ is attained and preserved. When combined in the character ‘和’ (he2) - the concept of out and out ‘harmony’ is achieved where the inner world and outer environment are unified through purification and education! Profound harmony is a matter of ‘seeing’ what needs to be done – and then enacting this strategy precisely.
​  
As regards ‘流’ (liu2) - this is comprised of the upper particle of ‘氵’ (shui3) which is a contracted version of ‘水.’ - this indicates ‘water’, ‘flow’ and ‘dispersal’. The right-hand particle is ‘𠫓’ (tu) which is an upside-down baby (as if waiting to born within the womb) - which is more usually found the other way up as ‘子’ (zi3). I can find no other pinyin designation for 𠫓’ other than ‘tu’ (with no accompanying number – such is its unusual nature). As the baby is upside-down – its head is pointing downward and there is ammoniac fluid (as the waters ‘break’ in preparation for birth into the outside world) with ‘hair’ being evident (which is a common phenomenon with children born to Chinese parents). The lower particle is comprised of ‘川’ (chuan1) - which represents a fast, strong and flowing river. This river is broad and carries objects far and wide! When taken together the character 流’ (liu2) refers to the successful beginning of life (perhaps a baby born into water) - and a river which on the material plain joins one geographical location to another as it flows from one place to another. On the historical plain – this type of ‘vehicle’ represents a ‘flow’ that joins one point in time to another. On the metaphysical level – this is the river of conscious expansion and physical longevity!  In this case, ‘Wado Ryu’ Karate-Do is a boat that takes a specific direct on the river of life! ​