It is said that around 1926, the ethnic Chinese man named ‘Go Genki’ (呉賢貴) or ‘Wu Xiangui (1886-1940) – migrated to Okinawa and became a Japanese citizen. My view is that the name ‘呉賢貴’ (Wu Xian Gui) is a transliteration of this person’s chosen Japanese name – and is not his given ethnic ‘Chinese’ birth name. I believe this is true despite many Western scholars treating this transliteration as if it were his ‘true’ and ‘genuine’ ethnic Chinese name. Furthermore, Japanese language historical texts state that this Master of Fujian ‘White Crane Fist’ (白鶴拳 - Bai He Quan) married an Okinawan woman surnamed ‘Yoshihara’ (吉原 - Ji Yuan) - and that he took this surname as his own. This surname is common in Japan and the Ryukyu Islands and has more than one origination. This name literally translates as ‘Lucky Origination’ - and although one branch is linked to the Japanese imperial house – many others are simply linked to ‘good’ and ‘pleasant’ places. If Go Genki took this name, then he would have been known as ‘Yoshihara Genki’ or ‘吉原 賢貴’ - if these names (and facts) are correct. Go Genki is believed to have taught Miyagi Chojun the ‘Open Hand of the Crane’ exercise. This is recorded within Japanese language texts as '鶴の手'. The first and third ideograms - '鶴’ (he4) meaning ‘Crane’ and ‘手’ (shou3) meaning ‘Open-Hand’ - are of Chinese language origination, whilst the second character (‘の’ - ‘no’) is entirely ‘Japanese’ in nature. This phrase can be read in the Japanese language as: a) 鶴 (he4) - Crane = ‘か’ (Kaku), ‘つる’ (Tsuru) and ‘ず’ (Zu), etc. b) の (no) - Hiragana Character – ‘Belonging to’, 'Possessing’ and ‘Pertaining to’, etc. c) 手 (shou3) - Open-Hand = ‘ず’ (Zu), ‘て’ (Te) and ‘手’ (Te), etc. As this training method has been transmitted into the practice of modern Goju Ryu Karate-Do - the above concept can be compared to its contemporary counter-part – namely that of ‘Sticky-Hands’ generally referred to as ‘Kakie’ (カキエ). This analysis reveals a startling correlation in that ‘Kaku’ (か) - Japanese for ‘Crane’ - shares the first particle of ‘Kakie’, namely the Katakana particle of ‘カ’! This is said to be linked to the Chinese language ideogram ‘加’ (jia1). This ideogram is composed of two particles: Left Particle = ‘力’ (li4) - meaning a ‘plough’ used to cultivate the land. The foot presses down so that the plough may ‘cut’ into the soil whilst being firmly rooted. Right Particle = ‘口’ (kou3) - referring to an ‘open mouth’ which is calling-out encouragement to the oxen pulling the plough! During the Heian Period of Japan (794-1185 CE), however, the Chinese ideogram ‘加’ (jia1) was modified and reduced to only the left-hand particle – forming the Japanese Katakana letter of ‘カ’ (and the Hiragana letter of ‘か’). Interestingly, the Japanese term ‘Kaku’ (meaning ‘Crane’) is written as ‘か’ (mirroring the ‘Hiragana’ letter) - but in this instance it is a direct conjunction of the Chinese ideogram - 鶴 (he4), taking on a more specific and direct meaning. The Chinese ideogram - 鶴 (he4) or ‘Crane’ - is comprised of the following constituting particles: 1) Left-Hand Particle: 寉 (he4) - Archaic – Meaning ‘Crane’ and ‘Bird’. The Japanese equivalents for reading this Chinese particle include ‘か’ (Kaku) and ‘つる’ (Tsuru) - all referring to a ‘Crane’. 2) Right-Hand Particle: 鳥 (niao3) - ‘Bird’ and ‘To Breed’ Birds. The Japanese equivalents for reading this Chinese particle include ‘か’ (Ka) and ‘とり’ (Tori) - all referring to a ‘Bird’ and/or ‘Chicken’. The Japanese term ‘か’ (Kaku) - although a recognised conjunction of the Chinese ideogram 鶴 (he4) (meaning ‘Crane’) - is used today to refer to a ‘Mosquito’ (although an archaic interpretation also refers to a ‘deer’). Perhaps the association between a ‘Crane’ and a ‘Mosquito’ refers to both being flying creatures that are known to be ‘dangerous’ due to their ‘biting-stinging’ capabilities. What links the Japanese term ‘か’ (Kaku) - or ‘Crane’ - to the Goju Ryu Karate-Do practice of ‘カキエ’ (Kakie) - or ‘Sticky-Hands’ - is the Japanese (Katakana) language particle of ‘カ’. This corresponds to the ‘Hiragana’ particle of ‘か’ (also pronounced ‘Ka’ when discussed as the sixth syllable of the gojuon order). In and of itself, ‘カ’ (Ka) indicates a ‘question’ or a ‘sense of doubt’ when used with general Japanese language discourse – although it is also used as part of hundreds of other concepts, from Buddhist enlightenment to a glowing fire and many others! Whatever the case, when ‘か’ (Kaku) is used within the context of Goju Ryu Karate-Do - the particle ‘カ’ (Ka) forms an important constituting element of the Japanese word for ‘Crane’. In this instance, the fighting abilities of the Crane are emphasised. The Crane is defined as a large, long-legged bird of the Gruidae family – which can be dangerous because of its fierce squawking and deceptive movements – coupled with the use of its long and sharp beak, its strong kicking and its dangerous ability to powerfully deflect blows through the use of its wings. The alternative Japanese term for ‘Crane’ - ‘つる’ (Tsuru) - does not refer to the Crane’s fighting ability – but rather the length of its slender legs, body and beak. This is because ‘つる’ (Tsuru) is linked to a description of a ‘vine’, ‘string’ or ‘twine’, etc, - referring instead to the slim dimensions of the ‘Crane’ rather than any combative or fighting abilities it may possess. (Indeed, ‘つる’ (Tsuru), due to its association with ‘fishing’ and ‘hooks’, etc., also carries the meaning of ‘to hang’ - as if ‘hanging’ from a hook – perhaps referring to a ‘Crane’ as it soars through the sky – or perhaps as it stands upon one-leg – giving the impression that its solid stance has some other supporting device). As the practice of ‘カキエ’ (Kakie) is said be ‘Crane-like’ - then it is logical to assume that the practice of '鶴の手' (Kaku No Te) - or ‘Open-Hand of the Crane’ - must be directly related to the practice of ‘カキエ’ (Kakie). I suspect that as the Master to Disciple transmission was traditionally premised upon physical action and spoken instruction, the Chinese practice of ‘鶴の手’ (which could be pronounced in China as ‘He De Shou’ or more succinctly as ‘He Shou’) was passed on in Okinawa as ‘Kaku No Te’ - which was then transformed into ‘Kakie’ (カキエ) overtime – being finally written down through the manner in which the description of the practice had evolved. The original emphasis upon the ‘Crane’ as a noun – was transformed into an emphasis of the dynamics of the practice itself (as a ‘verb’). I believe the clue to this association is the inclusion of the Japanese particle ‘カ’ (Ka) in both ‘か’ (Kaku) - or ‘Crane’ - and in ‘カキエ’ (Kakie) - ‘Sticky-Hands'.
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The below text regarding the White Crane Fist history of Goju Ryu Karate-Do - states that Miyagi Chojun was interested in Go Genki's 'Crane Hand': This White Crane Fist concept is written in Japanese script as '鶴の手' or 'Kaku no te' (literally 'Crane of Open-Hand') - probably better rendered as 'Open-Hand of the Crane'. It is interesting that 'Kaku' (Crane) sounds like ‘Kakie' - the name of the ‘Pushing-Hands’ practice found within Goju Ryu. I am considering whether the ‘name’ of this concept (i.e., Crane or ‘Kaku’) was eventually replaced by a description of the activity’ itself (Push-Hands) - with ‘Kaku’ (か) verbally morphing into ‘Kakie’ (カキエ) - when passed on from Master to Disciple before being recorded in writing with slightly different Japanese characters (although the ‘カ’ particle remains constant). An interesting observation can be gained from the title of the below linked video: The 'Chinese' and 'Japanese' ideograms for 'Crane' are included in the title of this video. a) 鶴 (he4) - Chinese - read in the Japanese language as either 'Kaku' (か), 'Tsuru' (つる), 'Zu' (ず), or 'Tazu' (たづ), etc - there is no way of telling 'how' it should be pronounced in Japan and depends upon a culturally relevant context. b) ツル (Tsu - ru) - This is Japanese Katakana for 'Crane' or 'long-legged and long-necked bird of the family Gruidae'. Although it would seem that the Chinese ideogram '鶴' (he4) is interpreted as 'Tsuru' (つる) - but not 'Kaku' (か) - at least in the video title above, or perhaps by modern convention. However, the '鶴' (he4) is still pronounced as 'Kaku' (か) within Japanese language dictionaries - and I am considering if 'Kaku' (か) was originally used 150 years ago - hence its similarity (and apparent) relationship to 'Kakie' (カキエ). If this association is just a coincidence - it is extraordinarily poignant.
Dear Tony
This is an important avenue of research. It may well be that there is an inner circle of 'those who know' currently living in Okinawa - sworn to secrecy. Why? Well, in the old days in China there was never any case of a Style becoming 'popular' in the modern sense (where distinct individuals voluntarily choose to train en masse in a martial art - spending part of their disposable income on this endeavour over a considerable period of time). In the old days - Masters chose a small number of Disciples (perhaps only one or two per generation) whilst 'Character' (and 'References') mattered more than money. The only equivalent of 'mass' involvement I can think of could involve religious movements or some type of militarised uprising (quite often these two entities overlapped - resulting in more or less the same thing) - such as the Taiping Rebellion, the Hakka-Punti Clan Wars and the Boxer Uprising - which saw tens of thousands publicly taught how to stand, manoeuvre in formation and fight (with and without weapons). As you know, China's history is strewn with examples of this type of militarised uprising - with each 'new' Dynasty being established through 'force of arms'. Secrecy trumped publicity - with martial arts being 'hidden' rather than made 'known'. Most martial arts were kept within families and passed down from father to son and mother to daughter (there were martial arts just for women) - but never to any (different) branch of the same family or any (different) Chinese name group. A 'foreigner' in the old days was not a 'Westerner' - but another Chinese person from a different geographical place - with a separate name signifying an entirely 'different' lineage of 'Qi' (氣). The clan name is traced back to a single and exceptional 'Founder' - (thousands of years ago) - and it is the power of his Qi which flows through our veins and gives us life today - such is its potency. Indeed, it is this 'Qi' which animates the martial movements concerned, and which 'empowers' the techniques so that they are effective in combat (saving and taking lives). It used to be thought that 'mixing' Qi (figuratively or literally) watered its power down - but this is viewed as out of date and unscientific today (although this attitude can still be found in the older Chinese diasporic communities). It seems that as Fujian province was designated a 'doorway' into and out of China - these attitudes were relaxed, transformed or completely abandoned. Remember, the issue is not clear with regards Okinawa, as it was considered a part of China at the time Higaonna Kanryo was taught by Ryu Ryu Ko. Today, it is considered part of Japan - and herein lies the first contradiction when it comes to 'clarifying' terms. Normally, the 'Master' represents the unmoving centre of wisdom. This means that whilst the Master sits 'still' - those seeking his wisdom must undergo a dangerous journey to see him (as explained in the 'Classic of Change' and many other ancient Chinese texts). This is the equivalent to Confucius holding-up one-corner of a four-corned cloth - whilst his (enquiring) Disciple lifts up (and brings) the other three-corners to him. Enquiring Disciples travelling to Fuzhou seeking martial arts instruction would be the norm - whilst a Master travelling from Fuzhou to Okinawa would be the exception (but this does not mean it did not happen). If such a visit was required - say to settle a dispute - a Master would often send a suitably qualified Representative empowered to settle the matter at hand (Go Genki?). Following the 1911 'Nationalist' Revolution (which was quite left-wing at its beginning under Sun Yatsen) - the traditional (Dynastic) restrictions regarding collective and individual movement were relaxed and Chinese people started travelling all over the interior of China and also out to foreign lands. People did travel abroad before this date - but such endeavours were dangerous and required various 'official' documentation not always easy to acquire. Of course, Ryu Ryu Ko could easily have travelled to Okinawa using the established (and much safer) business routes used by the Miyagi family to furnish the Okinawan royal family with their tea and other Chinese goods. Thanks Adrian Dear Tony
In many English language texts the story is told that all the historical evidence collected by Higaonna Kanryo and Miyagi Chojun was destroyed during the Battle of Okinawa (April 1st - June 22nd 1945) - however, a slightly different story is told in this Chinese language text: [空手] 吳賢貴 略傳[Empty-handed] A brief biography of Wu Xiangui From what I can gather, this is a blog of a Taiwanese IOGKF practitioner who visited Okinawa and carried field research whilst training with the Goju Ryu instructors living on the island (I believe the Miyagi family). He has gathered photographs of 'Wu Xiangui' but this person still has no proper Chinese name (the characters used '吳賢貴' are Japanese phonetics)! However, at one point in the story relating the adventures of Miyagi Chojun and Wu Xiangui travelling to and from China - the author suddenly says this: '只可惜其中預定要翻譯成日文的中國拳術書籍都在1944年10月10日的美軍空襲裡面被燒毀 .' 'It's a pity that the Chinese boxing books that were scheduled to be translated into Japanese were all burned in the US air raid on October 10, 1944.' This devastating event was a full five months prior to the catastrophic Battle of Okinawa! Of course, there may have been more than one collection of historical data and this statement might only be referring to the gongfu manuals (common in China) that Miyagi Chojun was presented with by the Head Teachers working at the Jing Wu Athletic Association! With Respect Adrian 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 Dear Tony
'During the year 1915, an ageing Higaonna Kanryo (out of respect for his Chinese teacher) - instructed his disciple Miyagai Chojun - to leave Okinawa and travel to Fuzhou to seek out Master Gong (师公 - Shi Gong) and other eminent (and related) martial arts teachers (who had taught Higonna Kanryo decades before)! Whilst in Fuzhou, Miyagi Chojun was introduced to Master 'Wu Xiangui' (吴贤贵) who accepted him as a student. Master Wu Xiangui was a very well-known expert in Fujian White Crane Fist (福建白鹤拳 - Fu Jian Bai He Quan)! (Wu Xiangui eventually emigrated to Okinawa where he became a 'naturalised' citizen - taking on the Japanese surname of 'Yoshikawa' [吉川 - Ji Chuan]. Records suggest that 'Yoshikawa' died in Okinawa during 1940). Whilst in Fuzhou, Miyagi Chojun was introduced to a great number of very important martial arts teachers who were all willing to teach him on the grounds of the high regard and respect that the Chinese community held for the memory of Higaonna Kanryo! During this time, Miyagi Chojun studied and learned a set (套 - Tao) of martial movements collectively termed 'Six Weaving Open Hands' (六机手 - Liu Ji Shou). Later, after returning to Okinawa - Miyagi Chojun further developed this technique and renamed it '转掌' (Zhuan Zhang) - 'Turning Palm' or 'Changing Palm'. In 1915, shortly after Miyagi Chojun returned to Okinawa, Higaonna Kanryo died of illness, and Miyagi Chojun inherited his martial arts school and became the head teacher in Naha.' Miyagi Chojun O'Sensei https://baike.baidu.com/item/宫城长顺/9937294 '1915年,宽量叫宫城长顺到福州寻访师公及其他同门。在福州期间,宫城长顺跟随吴贤贵(吴乃福建白鹤拳名家,后归化改姓吉川。1940年死于冲绳。)及其它武术家习武切磋。在这段时间,宫城学习了一套名叫六机手的拳套,当他回到冲绳岛后,再把它整理改良后,称为转掌. 1915年,宫城长顺回到冲绳岛不久后,东恩纳宽量病殁,宫城长顺承继了他的武术,并成为那霸手的总教练。' |
AuthorShifu Adrian Chan-Wyles (b. 1967) - Lineage (Generational) Inheritor of the Ch'an Dao Hakka Gongfu System. |