A community is a group of people that live together in close proximity on a daily basis. This cooperation maybe loose in affiliation but consistent in existence. Passage in and out of the community can be fluid – whilst different sub-groups contribute to the cultural texture of the collective. When there is peace throughout the land – and there exists ample resources – then threats to any community will be at a minimum. However, should these conditions change at any time – then conflict might erupt both within and without the community structure. Scapegoating and buck-passing often leads to friction between different ethnic groups so that violence replaces peaceful discourse and profitable commerce. Violence becomes the only currency through which individuals and groups communicate. When this violent situation develops – it is often beyond the control of any single group or individual - and appears to take-on a life of its own. In other words, there is a force of motion away from peaceful co-existence and toward violent interaction. Human organisation reverts to primitive instincts similar to the situation portrayed during the beginning of the (1968) Stanley Kubrick film entitled “2001 – A Space Odyssey” – which sees a group of Hominids (early humans) suddenly develop the ability to use objects in the environment as “weapons” against one another. This evolutionary process quite literally changes the balance of tribal power around the local watering hole. The human brain develops an extraordinary power to dialectically “think” about the physical environment it inhabits – and together with an opposable thumb – the evolved human-being eventually develops advanced technology and space travel! Survival against external attack is the primary purpose of genuine self-defence. Although political and religious beliefs (which vary considerably from one culture to another) might contribute to fighting-spirit and the ability to self-sacrifice – these attributes should not distract from the primary point - which states that combat effectiveness equates to a greater chance of survival. This being the case, and given that we practice traditional (Hakka) Chinese martial arts, the broader point is not the specific conditions that define our martial reality – such as Buddhism, Daoism, and Confucianism (as well as Asian politics) – it is important to remember that we are also British and possess a rich texture of English and Irish cultural input, as well as Welsh and Scottish influence. All these things give us strength when we take our place in the frontline. Once we manifest our cultural strength of bravery and stoicism – it is the efficacy of our martial technique which will define the course of events. In other words, regardless of cultural influence, the manner in which a fight (or combative experience) will unfold relies entirely upon the individual’s mastery of their mind and body - whilst experiencing extreme environmental pressure. In such a situation, “grace under pressure” is required – so that each punch, kick, elbow, or head-butt, etc – will be dodged when incoming - and landed cleanly when outgoing the moment such a blow is required to do so. The ideological programming of the aggressive opponent will be short-circuited by the superior martial technique of the group (or individual) being targeted – proving that correct martial training, positioning, and movement overcomes any purely "cerebral" ideological programming – regardless of what that ideology might (or might not) include. Simply believing something to a pathological extent will not necessarily generate the desired effect in the physical environment. Manic ideology is not enough to cause a lasting change – if various other groups retain a superior (and more realistic) approach to martial training. Genuine self-defence requires the perfect mastery of the martial moment.
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The Tenshin Ryu - Art of War - is an ancient Japanese Style of martial arts created by Tokizawa Yahei during the Kanei period (1624-1645). According to its origination story - this Style emerged from the Style known as 'Shinkage Ryu' as taught by Yagyū Munenori - the Instructor of the Sword to the Tokugawa Shogunate. It is said that Tokizawa Yahei (who served Yagyū Munenori) - created his own School by carefully collecting and organising more than 200 defending and attacking sword-fighting techniques. He named this Style the 'Tenshin Ryu': This style is written in traditional Chinese ideograms (which I can read and share): 天 (tian1) = Over-arching, limitless divine sky 心 (xin1) = mind (brain) and-or anatomical heart 流 (liu2) = flow, river, a 'preserving' and 'spreading' device which links the past to the present, and the present to the future 兵 (bing1) soldier, war, weapon, martial 法 (fa1) law, rule, order, guide, standard, method and 'certain' way I suspect this is influenced (during the latter Ming Dynasty) by of the Chinese Ch'an School of Buddhism and its definition of enlightenment (transmitted to Japan as 'Zen' in its various guises). The mind is 'stilled' during the act of seated meditation - or through the interaction between an enlightened Ch'an Master and the seeking Disciple. Any act, (including a wise word, Sutra reference, a slap, step or well-timed 'ignoring'), is useful for bringing the habitually moving surface mind to a halt. From this point, further training is needed to 'jump off' the hundred-foot pole, as it is called - so that the human perception 'expands' in all (eight) directions without limit. All is correctly perceived without whilst being perfectly reflected within. This young lady moves with her deadly sword within this 'all-embracing' and 'pristine awareness'. I hope that she uses such a beautiful (and deadly) weapon for only doing good for humanity.
Translator’s Note: This version of history is different from the 1989 declaration in China that ‘Ryu Ryu Ko’ (the ‘teacher’ of Higaonna Kanryo) was in fact ‘Xie Chongxiang’ (謝崇祥) [1852-1930] - known locally as ‘Ru Ru Ge’, ‘Ru Ru Shi’ and ‘Ru Shi’, etc. In many texts, this well-known White Crane Fist teacher is known as ‘Xie Ru Ru’ (谢如如). The ‘International Okinawa Goju Ryu Karate-Do Federation’ (IOGKF) - formerly led by Higaonna Morio (who has recently rescinded control) – does not accept this research. This is because this organisation has a different version of historical events – which I present below in English translation. For those fully aware and accepting of the ‘Xie Chongxiang’ identification – the following will explain ’why’ the IOGKF does not adhere to this narrative. From a purely historical perspective, the discrepancies of interpretation are interesting. An important contextual point to bear in mind is that by 1915 - it would have been thirty-four years since Higaonna Kanryo left China in 1881 - with Ryo Ryo Ko presumably ‘dying’ not long after this date. The glaring contradiction is that in 1915 - Miyagi Chojun (whilst visiting Fuzhou) - was shown the 'Tomb' of 'Ryu Ryu Ko' whilst 'Xie Chongxiang' was still alive! ACW (30.9.2022) During May 1915, Miyagi Chojun and Nakamoto Hideyoshi (仲本英炤) - the latter also being a prominent Okinawan martial artist – travelled together to the Fuzhou area of China’s Fujian province! By this time – the Grand Master Ryo Ryo Ko – had long been deceased. As the ‘Chief Disciple’ of Higaonna Kanryo, however, Miyagi Chojun attempted to gain access to the surviving family and martial lineage descendants of ‘Master Liu’ (刘氏 - Liu Shi). This is described as Miyagi Chojun attempting to successfully ‘gain entry’ to the ‘Liu Gate’ (师门 - Liu Men) - despite Master Liu having been deceased for quite some time. Miyagi Chojun, however, discovered that most of the members of the ‘Liu’ family (and his martial ‘lineage’ disciples) had moved out of the Fuzhou area – due to warfare. Those still living in the area were elderly people of the same generation as Higaonna Kanryo. The Senior (elderly) ‘Liu’ disciple still remaining (and who could remember Higaonna Kanryo) led Miyagi Chojun (and his group) to the Tomb (墓 - Mu) of ‘Master Liu’ (ルールーコウ- Ryū Ryū Ko) so that the ritual of Confucian ‘respect’ (拜祭 - Bai Ji) could be correctly performed. After this duty was completed – Miyagi Chojun was then taken to the place where Higaonna Kanryo used to practice martial arts. During October 1915, Higaonna Kanryo gathered his students and disciples together in Okinawa and formally announced that ‘Miyagi Chojun’ was chosen as his official ‘lineage’ descendent and successor! Miyagi Chojun spent thirteen-years training under Master Higaonna Kanryo’s guidance (1902-1915). As the teaching of Higaonna Kanryo was so strict – Miyagi Chojun was the only student to train for such a long and sustained period of time! This made Miyagi Chojun the ‘Chief’ disciple amongst the many that trained – and the ‘Leading’ disciple of the Higaonna Naha-Te tradition! Miyagi Chojun remained entirely loyal to Higaonna Kanryo until his passing – and then preserved his memory without hesitation. During 1916, as the ‘lineage’ inheritor of Higaonna Kanryo – Miyagi Chojun experienced his first occasion of ‘hosting’ visitors from Fuzhou! These people were Chinese martial artists visiting Okinawa to pay their respect to the ‘lineage’ of Higaonna Kanryo (which had been transmitted from Fuzhou to Ryukyu). As ‘lineage’ inheritor – the respect expressed for Higaonna Kanryo (when not directed to his Tomb or living Higaonna family members) was directed toward Miyagi Chojun himself – who was responsible for all the arrangements of these visits. On July 2nd, 1917, Miyagi Chojun (accompanied by ‘Wu Xiangui’ [吳賢貴] as translator), left Okinawa to visit Fuzhou to carry-out further research into the local martial arts practiced there. This included the ‘六机手’ (Liu Ju Shou) or ‘Rokuki’ (‘Six Weaving Hands’) technique - which later evolved into the ‘Tensho’ (転掌) Kata – translating as ‘turning’, ‘evading’ or ‘entwining’ - ‘hands’. Miyagi Chojun also began to study the Chinese manual entitled ‘武备志’ (Wu Bei Zhi) or ‘Military Preparation Record’ at this time. He also started to develop various patterns of martial movements to assist students in their daily practice. Chinese Language Source: 作者:猫爷习 https://www.bilibili.com/read/cv1652712/ 出处:bilibili
宫城长顺先生生平介绍(转载) 1915年5月,宫城长顺先生与仲本英炤氏前往福州,以首席弟子的身份福州拜见刘氏师门后人。在福州宫城长顺先生发现刘氏门人因战乱大多已迁离福州,唯独留 下几位与东恩纳宽量先生同辈份的上年人。门人领着宫城长顺先生一行人去到刘氏( ルールーコウ,Ryū RyūKo)之墓拜祭以及去昔日东恩纳宽量先生习武之旧址。 1915年10月,東恩纳寛量先生临终前向门下学生正式宣布宫城长顺先生为他的继承者。宫城长顺先生在东恩纳宽量先生门下一共十三年,直到东恩纳宽量先生过世为止,是东恩纳宽量先生门下学武时间最久的弟子也是東恩纳寛量先生的首席弟子。 其师过世后,1916年里宫城长顺在冲绳正式以继承人的身份首次接待了来访的福州的武术家。1917年7月2日,宫城长顺先生带着吳賢貴氏作为翻译回福州去视察研究当地武术。包括对六机手,武备志等的研究在此事开始。大概此时他也开始设计练习时的预备运动(准备运动)。 Master Lin Jingfeng (林竞峰) [1947-2018] Mr Lin Jingfeng (林竞峰) [1947-2018] is an ethnic Chinese man born in Hong Kong who committed his life to establishing and normalizing an Okinawan Goju Ryu Karate-Do club within Hong Kong – amongst ethnic Chinese people. At his death (on July 21st, 2018), Mr Lin Jingfeng was considered a ‘Grand Master’ (师范 - Shi Fan) - pronounced ‘Shihan’ in the Japanese language. Due to the behaviour of the Imperial Japanese Army throughout Northeast and Southern China between 1931-1945 – and the hundreds of thousands Chinese men, women and children throughout China (and the millions killed and wounded throughout Asia) - the ethnic Chinese people understandably possessed (and still possess) a ‘dim’ view of Japanese morality and martial arts ability! The Japanese military forces had routinely carried-out endless atrocities – often using traditional martial arts as a vehicle for hurting, maiming and killing, etc! My family, like millions of others in China, have a direct experience of this barbarity which brought endless lineages to an end. I will not go into the horror of the details here, but I am building the picture so that the average non-Chinese reader will begin to understand just a little of the problems Mr Lin Jingfeng faced whilst trying to popularise Karate-Do within the ethnic Chinese cultural milieu – where many older people had witnessed Chinese prisoners tied to posts and ‘reversed-punched’ (Gyaku-zuki - 逆突き) to death by Japanese soldiers lining-up to take their turn landing three punches each with their left-hand and then their right-hand – until a Senior Japanese NCO would pronounce the victim ‘dead’ and order the body took down and dumped into a pile – and the next prisoner brought out to take their turn!
Mr Lin Jingfeng (林竞峰) [1964-2018] understood Goju Ryu in much the same manner that I do. In the late mid to late 1980s in the UK, I walked into a Goju Ryu Dojo in the city of Hereford and was astonished by what I encountered! Whilst travelling around the UK participating in various education courses (at a time when such endeavours were still ‘free’), my Hakka Chinese gongfu Master – Chan Tin Sang (1924-1993) - suggested that whilst keeping my Chinese background ‘secret’ (I look Western), I should attend a number of local martial arts schools (all of which appeared ‘Japanese’) learn as much as I can about their teachings, and then when I returned home, I could make a full report about what I had found. All the styles I had encountered were all variants on a theme with blocks, punches and kicks all seemingly replicating the Japanese sword systems (although I respected the motivations behind the Wado Ryu philosophy). The techniques were aggressive, delivered in a straight line and designed to demonstrate dominance at the point of first contact. Goju Ryu Karate-Do looks and feels nothing like the average ‘Japanese’ Karate style! Chinese language historical sources are unclear about how long the Ryukyu Islands were a tributary State of China – but this relationship ended in 1879 when the islands were annexed by the Imperial Japanese regime. Not long after this, Higaonna Kanryo returned to Okinawa bringing with him a number of White Crane fighting styles, together with a number of ‘Southern Fist’ fighting Forms all gathered from martial arts Master living in and around the Fuzhou region of Fujian province. As these typically ‘Chinese’ styles advocate a system of self-defence premised upon the smooth interaction of yin and yang – this combined fighting style became known in Okinawa as ‘Goju’ or the ‘Hard-Soft’ School! The blocks are ‘rounded’ whilst the attacks are straight or circular and the stances are regularly transitioned from deep, to medium and high! This is all held together with a very well-timed ‘body-shifting’ ability! These techniques work because of the arduous body conditioning which the Goju Ryu student must undergo as part of the mind-body preparation process. This is reflected in the ‘tension’ retained whilst performing the Sanchin and Tensho Katas, etc. Mr Lin Jingfeng (林竞峰) was 17 years old (during February 1964) when he first encountered a Goju Ryu Karate-Do class being held in Hong Kong. At this time, Hong Kong was still a British ‘colony’ and Japanese businesses were given free access to the island. This led to leisure clubs being established that existed for certain ethnic groups only. For instance, there were leisure clubs for ‘White’ British (where all non-Europeans were excluded), and there were similar clubs permitted by the British Colonial Authorities for the Japanese business community living within the colony. A Japanese-only Goju Ryu Karate-Do class was established at the Causeway Bay World Fitness Club. To gain entry an individual had to be ethnically Japanese or the ‘guest’ of an ethnic Japanese person. This is how Mr Lin Jingfeng (林竞峰) gained access to this Goju Ryu Karate-Do class that was then being held by a ‘Sensei Harada’. Mr Harada was a rich and influential businessman who possessed the right connections with the British Colonial Authorities. It was his (private) Goju Ryu Karate-Do class which was the ‘first’ Japanese martial arts class to have been established upon any Chinese territory post-1945. It is said that Mr Lin Jingfeng (林竞峰) was amongst the very first students accepted into the class – with the implication being that despite the strict colonial regulations – Mr Harada may well have intended to establish a class open to all! In 1965 due to work reasons, Mr Harada had to return to Japan for a time. This meant that control of the Dojo passed into the hands of Mr Masaru Suzuki (later the founder of Shobukan) with Mr Hange Uehara (founder of the Okinawa Gojo Ryu Uehara Hang Dojo) as second-in-command. By this time, Mr Lin Lingfeng (林竞峰) had been training for nearly three years and had taken and passed his 1st Dan Blackbelt Test during December 1966 (Sensei Suzuki had presided over the grading and awarded the 1st Dan qualification). In 1968, the British Colonial Authorities permitted the establishment of an official ‘Japan Goju Ryu Association’ (organised by Mr Harada but this time with official diplomatic ties to the Japanese government) - with its own recognised public ‘Dojo’ that could (in theory) allow people of all ethnic groups to train together! As Mr Lin Jingfeng (林竞峰) was not Japanese, had never trained in Japan and had never graded in Japan – he was required to take his 1st Dan Blackbelt grading once again. After the official ‘opening’ of the new Dojo - Mr Lin Jingfeng (林竞峰) was re-examined under stricter testing conditions designed to satisfy the government of Japan. After his successful ‘Passing’ of this new examination for the grade he already possessed - Mr Lin Jingfeng (林竞峰) was awarded his new Certificate by Yamaguchi Gogen – whilst the grading itself was presided over by the representatives of Yamamoto Atsuyuki. After this, Mr Lin Jingfeng (林竞峰) successively obtained his 2nd and 3rd Dan qualifications through the ‘Japan Goju Ryu Association’. (The 2nd and 3rd Dan grades were overseen by representatives of Yamamoto Kagura – whilst Tasaki Shuji acted as witness and Yamaguchi Gogen issued the Certificates). https://tieba.baidu.com/p/2189357814 林竞峰师范 1947年 5月5日 出生於香港。1964年2月, 林先生未满17岁时参加了日商原田注先生在香港铜锣湾世界健身会场地里开办的日本刚柔会空手道班。这是香港的第一个空手道班,林竞峰先生是该班的第一批学生。1965年间 因工作原因,原田注先生一度回日本,道场经营者让铃木正文先生(后来正武馆的创立人)与上原恒先生(冲绳刚柔流上原恒道场)来代课。 林先生在这个空手道班中坚持训练了接近三年,1966年12月取得初段资格(铃木正文主持考核颁发段位资格)。1968年 日本刚柔会 (原田先生的组织)正式成立道场后,林先生复考日本刚柔会初段资格 (山本权之兵衞主持考核,山口刚玄签发证书) ,之后林先生相续取得日本刚柔会的二段与三段资格(两次考核都由山本権之兵卫,田崎修司一起主持,由山口刚玄签发段位证书)。 Dear Tony
The academic problem with this type of article - is that it is discussing a Chinese martial culture transported to Okinawa (which was a tributary State of China until 1879) - and yet possesses no Chinese language references. (Chinese martial arts do not originate in America or Japan). It is US and Japanese trends in their own respective academic traditions - reinforcing (without any Chinese input) their own ideas about China (regardless of whether any of the knowledge claims are 'true' or 'false'). The single 'Chinese' reference comes from a Chinese-American (JM Yang) - who could not prove any of his lineage claims in China, etc. A good example that breaks through this type of thinking in the West (and Japan) is Brian Victoria's 'Zen At War' (an uncomfortable read for many). Brian Victoria is an Australian who lives in Japan - and yet can read, write and speak the Japanese language. He explains how many post-WWII Japanese 'Zen' and 'martial' heroes in the West where well-known 'War Criminals' in Japan - with DT Suzuki serving as just one example. The translation work of Thomas and JC Cleary also often exposes the US-Japanese lie which falsely suggests Chinese Buddhism 'died-out' in China and is only now preserved within Japan! Master Xu Yun (1840-1959) had much to say on the Japanese behaviour abroad being motivated by their 'Nationalism' and a lack of basic Buddhist and Confucian morality - even thought 'Shinto' (Shen Dao) - in its Chinese original form - could possibly be a type of 'Daoist' nature worship! Dear Tony The Chinese language encyclopaedia pages regarding Miyagi Chojun suggest that he went to China in 1915 to meet 'Shi Gong' (Xei Chongxiang) and other gongfu masters because Higaonna Kanyro was still in regular communication with them! Assuming this communication was by the written word (although it could have been by word of mouth), then there should be a written record somewhere in China even if all the replies were destroyed in 1945 in Okinawa! Furthermore, and more to the point, Miyagi Chojun was probably the first visitor to Xie Chongxiang from Okinawa since Higaonna Kanryo left in 1881 - so here is our answer to some extent! Miyagi Chojun probably conveyed all the history he knew of Higaonna Kanryo's earlier visit and education in China - to any and all the Chinese Masters he met - thus spreading the knowledge! Modern Okinawan Goju Ryu Karate-Do is comprised of the following Chinese martial arts styles and systems: a) Fujian White Crane Fist (福建白鶴拳 - Fu Jian Bai He Quan) - which originated in Yongchun County. b) Southern Shaolin Fist (南少林拳 - Nan Shao Lin Quan) - probably Quanzhou, but also the sister temples of Putian and Fuqing. based upon Pan Yu Ba's 'Eighteen Arahant Fist' (羅漢拳 - Luo Han Quan). c) Whooping Crane Fist (鳴鶴拳 - Ming He Quan). From (and between) 1912-1915 with the arrival of Wu Xiangui (Go Ken Ki) on the scene! I suspect Wu Xiangui introduced Miyagi Chojun to 'Whooping Crane' in Okinawa - but then took him to see his Master (Xie Chongxiang) in 1915 as a representative of Higaonna Kanryo (as Higaonna Kanryo was too ill to travel). I think the outer frame of Goju Ryu is obviously Southern Fist - which looks very 'Northern' in part and perhaps this is the origination of the wide and broad Horse Stance (which looks just like our Longfist Forms)! The 'inner' frame of Goju Ryo is Fujian White Crane - which has a crossover with such arts as Taijiquan, Xingyi, Xinyi and Baguazhang, etc! The maintaining of 'tension' was taught to me as 'steel wire' in English but I later found out the proper Chinese term is '缠丝劲' (Chan Si Jin) - or 'winding silk unyielding force'. This is taught within Taijiquan and all authentic forms of White Crane. The power is relentless, endless, self-propelling and self-replicating. It is not dependent upon physical fitness (although it is acquired only after a life time of relentless mind-body training without mercy) and is not negated or diverted by physical conditions. It is a universal force that operates regardless of life or death. My Master used to say that it is like a heavy iron ball rolling in all and any directions! Nothing can stop it. The secret lies in the Kata construction of Goju Ryu which is as follows: Higaoona Kanryo Fujian White Crane Fist and Southern Fist Forms (Katas) brought back from Fuzhou - China (c. 1881): 碎破 (Sui Po) = Saifa 制引战 (Zhi Yin Zhan) = Seiyunchin 四向战 (Si Xiang Zhan) = Shisochin 三十六手 (San Shi Liu Shou) = Sanseru 十八手 (Shi Ba Shou) = Seipai 久留顿破 (Jiu Liu Dun Po) = Kururunfa 十三手 (Shi San Shou) = Seisan 一百零八手 (Yi Bai Ling Ba Shou) = Suparinpei 三战等 (San Zhan) = Sanchin Miyagi Chojun Whooping Crane Form (Kata) brought back from Fuzhou - China (1915) 六机手 (Liu Ju Shou) = Rokuki - later developed into 'Tensho' (转掌 - Zhan Zhuan). Wang Xiangui came to Okinawa in 1912 (where he lived until his death in 1940) - he was sent to assist Higaonna Kanryo by Xie Chongxiang (Higaonna Kanryo died in 1915). Became Miyagi Chojun's teacher and accompanied him to and from China in 1915. Miyagi Chojun - Constructed Kata (1937) In 1937, when Japan declared war on China, Miyagi Chojun is employed as a High School Sport Instructor and tasked with teaching Goju Ryu Karate-Do to High School Students destined to be recruited into the Imperial Japanese Army. Goju Ryu training proved too difficult in its traditional form for short-term students passing through limited-time classes - so Miyagi Chojun carefully constructed two Basic Katas that convey a sound appreciation of self-defence: 击碎第一 (Ji Sui Di Yi) = Gekisai Dai-Ichi* 击碎第二 (Ji Sui Di Er) = Gekisai Dai-Ni* Within these two Katas - Miyagi Chojun introduced the concept of the '上段扬受' (Shang Duan Yang Shou) - or 'Jo Dan Age Uke' in Okinawan. This is a highly technical term that translates as 'Upper Level Raising Interception' - and which today is universally known by its English translation of 'Upper Block'. (This upper 'blocking' technique involves the coordinated crossing, rubbing and inter-changing of the toughened fore-arms (with closed fists) in front of the chest area as each is alternatively raised above the forehead (whilst defending the middle and upper levels) - with the intention of deflecting a downward descending blow directed to the top of the head - or diverting a straight punch or similar strike to the face, etc. Today, the exact angle of the raised block with the closed hand varies according to the preference of the Karate-Do style). According to Chinese language sources, this 'Upper Block' did not exist in the Karate-Do styles extant upon the island of Okinawa prior to 1937 - and that Miyagi Chojun is recognised as the sole originator of this technique as practiced within the art of Karate-Do. Prior to this, the Naha-Te - Goju Ryu style utilised a typical White Crane defence that saw an elevated mid-level defence raised up to neck and head height - where the palm and fingers of the open hands would deflect (or slap) blows away to the side. Miyagi Chojun may have seen similar upper blocking movements whilst observing other Chinese styles of martial arts (where these movements are often a combination of a closed handed punch and a fore-arm deflection) - different Chinese martial styles that had not yet penetrated Okinawa or the Karate-Do community! Thanks Adrian *These Katas were a product of rampant Japanese 'Nationalism' and were designed, at the time, to prepare the minds and bodies of young Japanese men (for their stint in the military) from 1937 onwards to attack and kill Chinese men, women and children. From 1941 onwards, this Japanese 'Nationalist' aggression would be aimed at civilian populations throughout Asia, and include the militaries of the West, etc. In late 1945, this Japanese 'Nationalist' aggression would be aimed at the Soviet Red Army as it strove to 'Liberate' (Manchuria - Northeast China) from Imperialist Japanese Occupation! I am reminded of Funakoshi Gichin's biography where he proudly mentioned himself preparing thousands of young Japanese men for 'unarmed' Karate 'Banzai' charges aimed primarily at attacking US soldiers! It is ironic that all those non-Japanese people who practice Japanese Karate-Do throughout the world today, have absolutely no idea of the 'racist' historical reality 'embedded' in many of the more recent 'Katas' still taught to beginners as primers for the style!
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 In the West, Asian martial arts have been thoroughly commercialised and converted from a battlefield spiritual art – into a vehicle for making money. The instructors ‘sell’ their knowledge to classes of students – with an emphasis upon a very narrow definition of ‘self-defence’ (in the UK, many such teachers attempt to relate to their students by assuming they are in a pub on a Saturday night – and another drinker ‘starts looking at your bird’ and such other laughable narratives! In other words, the ancient martial arts of the East are taught to students in the contemporary West as a method to ‘defend’ themselves from attacks from other Westerners in a social (leisure) setting! Teachers of this type tend to cultivate a ‘cult of personality’ mentality throughout their school, which suggests that their art contains some sought of ‘mystical’ core that grants invincibility to each practitioner, and certain defeat to all those who are unlucky to confront it! Ironically, I have been shown evidence of so-called ‘contracts’ signed by students when setting-up their monthly bank payments to the instructor. In the small print a disclaimer reads ‘The ‘student’ acknowledges that the movements taught are for guidance only, a may not be effective in any position of ‘self-defence’ - and that the instructor has no liability whatsoever for the well-being of the student.’ A lawyer-friend of mine advises that such contracts and ‘clauses’ are common-place nowadays in the martial arts scene which tends to target large classes of young children – where the training is sold to parents as ‘play’! The teachers do not care about the psychological, physical or spiritual well-being of their students, as the individuals concerned exist only to generate income and pay the bills. In the expensive leisure centres, for example, the martial arts are sold as ego-trips for well-off and very rich! These people like to pretend that for the duration of the lessons they are legitimate martial arts fighters, when in reality the classes are designed around retaining their comfort levels in an air-conditioned room, with movements that do not go beyond a light cardiovascular workout. Each lesson is a self-contained episode as there is no guarantee that the ‘clients’ will be back next week! There is no continuation, but only the repeating of the myth of a deficient self-empowerment that occurs within one of the safest and crime-free environments on earth! The teacher must alter everything and change whatever the clients want changed to keep their attention levels up and to keep them coming back for more (whilst paying the ridiculous membership fees)! Should a student progress in their martial arts practice and attend long enough for the teacher to take their presence seriously, he or she may well be considered suitable for participating in martial sports. This is a safe type of combat within which neither of the participants actually hit one another – but purposely throw-out their arms and legs to empty air in the direction of the opponent! He who throws enough such techniques is declared the ‘winner’ and the instructor’s school receives all the kudos for this success (hence the interest shown in the student by the teacher). Then there are the mixed martial artists who roll around on the floor in one-on-one bouts – each trying to ‘submit’ the other. In some versions, kicking and punching is also allowed during ‘stand-up’ periods to excite the fee-paying crowd! Although presented as the ‘best’ type of martial arts, modern militaries do not use this type of fighting simply because it does not work in reality (on the battlefield). Legitimate Asian martial arts do exist. They exist in Asia and they exist in the West but they are well-hidden behind the thick blanket of highly commercialised martial arts. If a sincere student genuinely seeks-out a proper martial arts teacher, it is highly likely that they will be drawn into something very similar to what is described above. In fact, given the current conditions, such a scenario is virtually inevitable. In such a situation it is better to make the best of what is on offer in the outside whilst retaining you own inner freedom. It is a matter of bidding your time until you encounter what you are really looking for. Until that time, adaptability is the key to ongoing development. Understanding a situation does not mean that you have to be in conflict with it. It is better to remain quiet and meaning onto a situation and breathe new life into it. Traditional Chinese martial arts do exist, but they are difficult to find and even more difficult to enter!
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AuthorShifu Adrian Chan-Wyles (b. 1967) - Lineage (Generational) Inheritor of the Ch'an Dao Hakka Gongfu System. |