1

Assignment for students not attending the 05/08/’16 TSA

performance/tournament: This assignment is worth 300

points. However, it must be noted that writing an essay is not

the equivalent of performing your kata and kumite in front

of others.

Write a 15 paragraph essay analyzing the evolution of

traditional karate from the period of secrecy through the

period of national essence (Kokutai) and into the Post-World

War II era.

THE ESSAY IS DUE MONDAY, MAY 9 AT THE

BEGINNING OF YOUR CLASS PERIOD.

2

KARATE’S PERIOD OF SECRECY

CHAPTER 4

Until the early twentieth century (well into the Meiji period 明治) there was a governmental ban

in Okinawa which precluded the teaching of karate which was still referred to as Chinese-

hand.[i] As a consequence, karate was taught secretly and selectively to individuals who had

applied to and been accepted by a teacher. Until the early twentieth century a perspective student

had to be introduced to a karate teacher by a well-trusted individual and then had to request to

train under his tutelage. Eiichi Miyazato explains: “Without such an introduction perspective

students were turned away.”[ii]

Mr. Eiichi Miyazato goes on to explain the extent of the selectivity of the karate teachers in

Okinawa: “The common practice of the time was to keep the art veiled in secrecy, and the more

famous a house [a teacher and his students] was, the more pride they took in this secrecy....

[Teachers] expelled students with violent characters... [and] refused students with such

tendencies who wished to join his classes.”[iii]

3

After a student was initially accepted for instruction, he would receive training only in the basics

and would be required to perform chores around the dojo. During this time, the sensei would

make observations on the character of the applicant and would evaluate whether that individual

possessed the potential to become a worthy student. Only if the person was assessed as

possessing a sufficiently sound character would he receive any in-depth instruction in karate.

Consequently, only the most trusted students were given the opportunity to learn the secrets

possessed by their teacher. Others were taught only the basics or were given incomplete

instruction.[iv]

It is not difficult to imagine that the number of people who trained in karate at this time was

quite small. Due to the tremendous scrutiny that one had to endure in order to train in karate only

those men who possessed the best characters were allowed into the houses of the great masters.

Mr. Gichin Funakoshi relates to us how few students some of these masters had: “When I studied

under Master Azato, considered to be the greatest karate expert of his time, I was his only

student; and when I trained under Master Itosu, he had very few students, fewer than even the

poorest neighborhood dojo today [1940s].”[v]

Karate was practiced

secretively in small groups

under the watchful eye of an

instructor.

Other factors which

further limited who could

practice karate were

one’s social and

economic status.

Commoners could not

afford to practice karate.

Only the nobility of

Okinawa could afford

this luxury. Charles

Goodin explains: “Karate was something that only the rich (meaning the nobility) could afford to

learn. Commoners arose before dawn and toiled in the fields farming or on the sea fishing all day

long... There was no time for midnight karate lessons at a family tomb, nor was there any money

for tuition.” [vi] Consequently, only the most interested and deserving members of Okinawa’s

upper crust were socially and economically able to train.

Mr. Funakoshi describes his days of practicing karate in this secretive and selective environment:

“At that time karate was banned by the government, so sessions had to take place in secret, and

4

students were strictly forbidden by their teachers to discuss with anyone the fact that they were

studying the art.”[vii] As a consequence, karate students and teachers had to practice under the

stealth of darkness. Every evening, Mr. Funakoshi would leave for practice in the dark and return

just before sunrise. He tells us that “the neighbors took to conjecturing as to where I was going

and what I was doing. Some decided that the only possible answer to this curious enigma was a

brothel.”[viii] Mr. Funakoshi was caught in a dilemma and was unable to dispel this rumor. If he

had spoken and defended his reputation, he would have unveiled his secret. Consequently, he

said nothing.

THE KARATE of an OLDER TIME

Karate training in Okinawa at this time was quite different from the training that would later

evolve. Students did not wear the karate uniform (gi) or utilize the colored and black belts (kyu

and dan obi): “In Okinawa, Karate practitioners wore ‘han hakama’ (short pants above the knee)

until the beginning of the Showa era, which began in 1926. The top was usually bare. As karate

gradually spread to other prefectures, Judo ware was copied until the use of present day Karate

ware became popular.”[ix] Additionally, the colored and black belt system, which was already in

use in judo, was not formalized in Japanese karate until sometime around 1935.[x] In Okinawa

this kyu and dan grading system was adopted somewhat later.

It is interesting to note that some of the terminology which we use in karate today was not used

during this period. For instance, the term kata (formal exercise) was not used in Okinawa at this

time. The common practice in Okinawa was to refer to a kata by its name followed by the word

di (hand in Okinawan). Zenpo Shimabukuro explains: “The use of the word ‘kata’ did not

become widespread until after the war [1945]. My father used terms like Seisan-di [thirteen-

hand].”[xi] Hence, even the terminology that we use today in traditional karate was not used

during this period.

Additionally, since the culture of Okinawa had been greatly influenced by Chinese

Confucianism, it is not surprising to discover that this social and moral philosophy permeated

into the curriculum of karate training. The curriculum was not standardized and was tailored

toward transforming the whole person through a comprehensive education in a variety of areas.

In other words, one did not go to the dojo to study only karate. One went to the dojo to receive a

broad education and to improve one’s character. For instance, we are told that Mr. Chojun

Miyagi’s instruction during this era “stressed the importance of acquiring an understanding of

society in general, over and above the martial arts topics. To this end he invited guest speakers to

lecture… The invited guests would include top instructors in calligraphy, music, literature,

poetry, as well as medical doctors.”[xii]

5

Furthermore, the curriculum of the vast majority of the karate teachers was in a constant state of

flux, and it was intended to be that way. Choshin Chibana explains the purpose of this constant

change in the training and the curriculum of the teachers of this time: “Karate, as it is

transmitted, changes every

few years... It happens

because a teacher must

continue to learn and adds

his personality to the

teachings. There is an old

Okinawan martial arts saying

that states that karate is much

like a pond. In order for the

pond to live, it must have

fresh water. It must have

fresh streams that feed the

pond and replenish it. If this

is not done the pond becomes

stagnant and dies. If the martial arts teacher does not receive an infusion of new ideas/methods,

then he, too, dies. He stagnates.”[xiii]

Left: Training bare-chested in han hakama

Since a karate instructor’s curriculum, teaching methods,

and kata were in a constant state of change, there was no

such thing as a style in karate. In fact, it was not until

1926, well after the secrecy surrounding karate ended, that

karate was generally referred to by the Okinawan city

where it was practiced. Hence instead of using the original

term Chinese-hand, names like Naha-te, Shuri-te, and

Tomori-te were used and corresponded to the te (hand)

that was being practiced in the general areas of Naha,

Shuri, and Tomari. However, these general references

were misleading and have led to the mistaken notion that

several different “styles” of karate were being taught. The

truth of the matter was that most martial artists on

Okinawa practiced together whenever they were able, and

they blended the teachings of one group of practitioners

with the teachings of others. As a result, there was nothing resembling three separate styles of

karate in Okinawa at this time.[xiv]

6

We can see that during this period of time, karate was a secretive martial art which had been

adopted from the Chinese and altered by the Okinawans. It possessed little of the organization

that we now associate with karate-do. There was no unified curriculum, no official manner of

dress, no ranking system, and no standardized styles.

[i] Funakoshi, Gichin: Karate-do My Way of Life: page 4

[ii] Miyazato Eiichi: Okinawan Den Goju Ryu Karate-do: page 22

[iii] Miyazato Eiichi: Okinawan Den Goju Ryu Karate-do: pages 20 and 21

[iv] Funakoshi, Gichin, Karate-Do Nyumon: page 23

[v] Funakoshi, Gichin, Karate-Do Nyumon: page 23

[vi] Goodin, Charles: Dragon Times: Vol.19 page 9

[vii] Funakoshi, Gichin: Karate-do My Way of Life: page 4

[viii] Funakoshi, Gichin: Karate-do My Way of Life: page 6

[ix] Miyazato Eiichi: Okinawan Den Goju Ryu Karate-do: page 34

[x] Funakoshi, Gichin: Karate-do My Way of Life: pages 83-84

[xi] Chotoku Kyan, Classical Fighting Arts, Vol. 2 No. 15 (Issue #38) page 55

[xii] Higaonna, Morio: The History of Karate: page 64

[xiii] Cook, Harry: Shotokan Karate, page 36

[xiv] Cook, Harry: Shotokan Karate, page 16

7

KOKUTAI: THE PERIOD of NATIONAL ESSENCE

CHAPTER 5

KOKUTAI

Japan embarked upon a social and political program called Kokutai or National Essence “which

served from the Meiji Restoration [1867] to1945 as an inspiring and unifying ideology.”[i] This

program had two major objectives. The first of these objectives was Japan-ness (Nihonjinron)

which promoted cultural uniformity throughout all of the territories of Japan, including Okinawa.

The other major objective of Kokutai was austerity (Shugyo). This was designed to inculcate the

ideals of the old samurai class into all of the social classes in Japan. Loyalty, bravery, and

sacrifice were to be instilled into the entire population through this program. [ii] Kokutai, the

program of National Essence, would eventually have a profound effect on the development of

karate by lifting the veil of secrecy which once surrounded karate and by substantially altering

the manner in which karate was taught in both Okinawa and Japan.

8

KARATE BECOMES PUBLIC

As a result of Kokutai, the period of karate’ secrecy ended in the early twentieth century as the

reign of the Meiji Emperor was drawing to a close. The transition from karate being taught in a

secretive and selective environment to karate being taught openly to the public is confirmed by

Richard Kim: “In Okinawa around 1903, karate was incorporated into the public school physical

education system. Prior to this period, karate training was restricted to the nobility and men of

means.”[iii]

The reason that karate was introduced into the public education system had militaristic

undertones. A Japanese doctor was examining Okinawan candidates for the Japanese military

service, and he noticed that the mental and physical condition of certain young men was

exceptional. When it was discovered that all of these men trained in karate, the Japanese

government decided to end the ban which had forced karate to be taught secretly and to move

karate into the public educational system. In this manner, the physical condition of all of the

Okinawan candidates for the Japanese military would be improved.[iv]

Karate training became public in Okinawa and had militaristic undertones.

9

Karate, which was once the secretive martial art of Okinawa’s nobility, was now a public art

which was practiced by all of the young men of all of the social classes in Okinawa. However,

we must bear in mind that this change was not motivated by a desire to have karate introduced to

the general public. The real motivation came from the government’s desire to improve both the

mental and physical condition of the men who were entering the armed services of the Empire of

Japan.

One can reasonably infer that having karate taught in the government run public schools, and

having it taught to all levels of Okinawan society grew out of Japan’s program of Kokutai or

National Essence. The Kokutai goal of Shugyo was designed to instill the ideals of Japan’s

samurai class to all of the social classes in Japan. Consequently, it is quite consistent with

Shugyo to have the ideals of the Okinawan nobility and their martial art instilled into all of the

social classes on the island of Okinawa. The purpose was to have all young Japanese men,

including those in Okinawa, instilled with the martial spirit, feelings of loyalty, and a sense of

sacrifice for Empire.[v] Teaching karate in the public school curriculum would have ensured that

all of the men from Okinawa who entered the Japanese military would be trained in a martial art

and instilled with these traits.

KARATE IS SUBSTANTIALLY ALTERED

Furthermore, Japan’s program of Kokutai (National Essence) was promoting the ideal of

Nihonjinron or “reshaping all of Japan, including Okinawa, into one unified people.”[vi]

Consequently, when Okinawan karate teachers traveled to the main islands of Japan in the 1920s

and introduced their martial art to the Japanese public, they discovered that “by Japanese

standards karate was uncultivated and without suitable organization or ‘oneness.’ In short, it was

not Japanese.”[vii] To make matters even more complicated, Okinawan karate was of Chinese

origin “and anti-Chinese sentiment was rampant.”[viii] As a result, the Japanese quickly set

upon transforming Okinawan karate into a suitable Japanese martial art.

Patrick McCarthy enumerates some of the changes that were required in order to transform

Okinawan karate into a truly Japanese martial art: “For karate-jitsu to be accepted in mainland

Japan, the Butokukai [Japan’s supervising body for the martial arts] called for the development

and implementation of a unified teaching curriculum, a consistent standard for evaluating the

various grades of proficiency, the implementation of Kano Jigoro’s [the founder of judo] dan-

kyu system [of black belts and lesser belts], and the development of a safe competitive format

through which participants could test their skills and spirits...[The] idea was to establish a

universal set of standards, as judo and kendo had done”[ix] This litany of alterations was

required in order to transform Okinawan karate, which was still called Chinese-hand, into a

martial art that was consistent with the other Japanese martial arts.

10

Moreover, if the karate of Okinawa was to gain acceptance in Japan, it needed to be in accord

with the indigenous Japanese martial traditions of judo and kendo in one other area. This meant

that specific style names needed to be adopted.[x] Consequently, the general references to the

city where the martial art was practice were abandoned, and specific style names were registered

with the Dai Nippon Butokukai in the early 1930s.[xi] Goju Ryu, Shorin Ryu, Shito Ryu, Wado

Ryu, and Shotokan were style names which eventually would be spread throughout Japan and its

empire.

For the most part, the changes which had been called for by Kokutai and the Dai Nippon

Butokukai materialized. Karate lost its Chinese visage and became Japanese in its appearance

and in its substance. Karate training was standardized and systematized. The karate gi and belt

grades were introduced, and names for styles were selected. This once secretive and enigmatic

Okinawan martial art was transformed into a modern Japanese martial art which could be

practiced by people of all social classes.

[i] Brownlee, John S: The Four Stages of the Japanese Kokutai [National Essence], page 1

[ii] McCarthy, Patrick: Bubishi: page 52

[iii] Kim, Richard: The Weaponless Warriors: page 64

[iv] Cook, Harry: Shotokan Karate, pages 23-24

[v] McCarthy, Patrick: Bubishi: page 52

[vi] McKenna, Mario, Dragon Times: Vol. 17 page 9

[vii] McCarthy, Patrick: Bubishi: page 54

[viii] McCarthy, Patrick: Bubishi: page 55

[ix] McCarthy, Patrick Bubishi: The Bible of Karate: page 55

[x] Higaonna, Morio: The History of Karate: page 68

[xi] Cook, Harry: Shotokan Karate, page 36

11

THE POST W.W.II PERIOD

KARATE: MARTIAL ART or COMPETITIVE SPORT

Japan lay in ruins after the Pacific War.

CHAPTER 7

After the Second World War, Japan lay in ruins, and those forces which had propelled Japan

down the road of nationalism and militarism were blamed for its demise. Consequently, the

program of Kokutai (national essence) which not only perused creating homogeneous empire but

also pursued instilling the militaristic ideals of the samurai into the general population was

abandoned.[i] Additionally, the Dai Nippon Butokukai which had both regulated and promoted

Japan’s martial traditions was temporarily abolished because it was viewed as having promoted

militarism and was consequently associated with the war.[ii]

12

After the war, Japanese culture was changing rapidly in an effort to abandon its militaristic past

and to seek a new and peaceful direction for its future. Mr. Teruyuki Okazaki explains: “Before

the war, nationalism was everything. During the war, it was militarism and brainwashing. After

the war there was a 180 degree (turn) to pacifism, and wholehearted attempts to copy the

US.”[iii]

A NEW DIRECTION FOR KARATE IN JAPAN

The old approach of teaching karate as a martial art was identified with the war and Japan’s

defeat, and it was felt that the Western approach of teaching karate as a competitive sport would

be much better. Mr. Masatoshi Nakayama, a Shotokan karate master, tells us that competitive

sports were flourishing in the social-political climate of post-war Japan, and that he was

concerned that if karate continued to be taught as a deadly martial art, the public would reject it.

As a result, he endeavored to move karate in the direction of a competitive sport.[iv]

Consequently in order for karate to survive in this atmosphere, the old martial attitudes which

were associated with the war and Japan’s defeat were to be discarded, and new attitudes which

were associated with competitive sports were to be adopted.

In addition to the social-political forces which moved karate in the direction of a competitive

sport, there were also some very practical reasons for this shift. After the war, karate’s popularity

increased. When the Allied occupying forces suspended the Butokukai, they also temporarily

suspended the practice of both judo and kendo believing that these martial arts had contributed to

the militarism which led to the Pacific War. Consequently, many people turned their interest

away from Japan’s indigenous martial arts and began to practice karate which had somehow

avoided the suspension. This immediately increased the demand for karate instruction and

subsequently led to a severe shortage of qualified karate instructors in Japan.[v]

Moreover, the shortage of qualified instructors in Japan was caused by more than just an increase

in the demand for karate instruction. We must keep in mind that karate was not introduced into

Japan until the 1920s, and that there had been less than a generation to train a cadre of skilled

instructors. To make matters worse, karate training was suspended during the war, and some of

those who had trained in karate before the war died during the conflict either in the military or as

a result of the allied bombing. As a result, there were relative few people in Japan who were

qualified to teach karate. Shoshin Nagamine confirms this: “The reasons for the instructor

shortage can be attributed to the comparatively brief history of karate in Japan, war damage, and

the discontinuance of karate training during the war.”[vi]

Furthermore, it was found that teaching karate as a sport was less demanding than teaching

karate as a martial art. It takes years of in-depth study under the guidance of a highly trained

instructor to properly learn a kata (formal exercise) and its corresponding bunkai (self-defense

13

applications), but it takes considerably less time and training to learn karate as a sport.

Consequently, instructors with relatively little experience were sent out to teach the increasing

number of students who were enrolling in the sport of karate.[vii]

The change in Japan’s social-political climate and the shortage of experienced instructors

affected the direction that karate-do would take in the second half of the twentieth century.

Japanese karate adopted more of a Western sporting attitude and discarded some of its older

martial arts’ principles. In the early 1950s the first rules of sport karate competition were

developed in Japan, and by 1957 the first All Japan Karate-do Championships were showcased

in Tokyo.[viii]

KARATE IN OKINAWA

However, since karate had been long established in Okinawa, they were less affected by the

shortage of qualified instructors and less inclined to teach karate as a sport. Whereas the karate

masters in Okinawa understood the motives for the Japanese teaching karate as a competitive

sport, some of the older karate masters in Okinawa believed that it was a mistake for the

Japanese to abandon karate’s martial arts past. They believed that by teaching karate as a sport,

the Japanese were sacrificing the content of karate’s curriculum for an increase in its popularity.

Okinawan karate master, Shoshin Nagamine, explains this point of view: “Considering its cause

just, karate in Japan opted for success and popularity over content and depth. As a consequence,

karate [in Japan] is beginning to lose its value as a martial art with the increase in worldwide

popularity.”[ix]

Mr. Eiichi Miyazato, a well-respected master of Okinawan Goju Ryu, agreed with Mr.

Nagamine. He too expressed skepticism for what will result from the increased popularity of

karate and the resulting shift toward teaching karate as a sport: “There are a number of problems

that arise with the spread of Karate. The sudden increase in student numbers inevitable results in

a lack of trained instructors. With this, the quality of the instruction decreases, and the art is

transformed into a sport. Such a transformation entails the loss of the very essence of Karate.”[x]

Furthermore, many of the Okinawan karate instructors of this period believed that karate could

remain popular without forsaking its traditional past. As we recall from Chapter 1, the pioneers

of Okinawan karate altered the outward appearance of the Chinese martial arts in order to adapt it

to the needs of the Okinawans. However, these great karate masters never altered what was

essential in the Chinese martial arts. Many of the post-World War II karate masters in Okinawa

believed that karate could be adapted in order to make it suitable to the post-war society without

losing its essence. In this manner, karate could become popular without sacrificing its core

values. Shoshin Nagamine explains: “Karate, like all things classical, has the potential to meet

the demands of various ages and to produce something new out of itself without rejecting those

basic elements upon which it was founded. The formal training methods of the great masters

14

must be observed because karate was meant to be pursued as a martial art, not as a sport where

the goal is defeating an opponent or winning points. Karate has an ancient heritage, full of

wisdom. Let us follow the way of karate as shown to us by the ancient masters.”[xi]

THE FUTURE OF TRADITIONAL KARATE-DO

Ever since the end of the Second World War, traditional karate masters have rejected the extreme

nationalism that the program of Kokutai (National Essence) instilled into karate during the early

twentieth century. In its place karate has adopted a Western format of sport competition. Today,

the once secretive martial art of Okinawa is being practiced globally, and some of its world-wide

success and popularity can be attributed to karate being promoted as a competitive sport.

Presently, there are national governing bodies for sport karate-do in one hundred eighty-three

countries which are affiliated with the World Karate-do Federation, the world governing body

for Olympic-style sport karate-do. At this writing, karate is one of a “short list” of sports being

considered for admission into the Olympic Games. Moreover, there are many other national and

international sport karate organizations which sponsor competitive events for karate.

In today’s world, competitive sports are highly regarded by the public and are also part of a

global economy. Nations covet hosting the Olympic Games not only because of the national

pride which is associated with being the host, but also because of the anticipation of the positive

impact the games will have on their economy. Consequently, Olympic-style sport karate does not

appear to be fading into oblivion in the near future. Will traditional karate-do be able to meet the

demands of the 21st century, preserve the formal training methods of the great masters, and

produce something new out of itself without rejecting those basic elements upon which it was

founded?

[i] McKenna, Mario, Dragon Times: Vol. 17 page 9

[ii] Cook, Harry: Shotokan Karate, page 119

[iii] Cook, Harry: Shotokan Karate, page 162

[iv] Cook, Harry: Shotokan Karate, page 162

[v] Nagamine, Shoshin: The Essence of Okinawan Karate-Do, page 25

[vi] Nagamine, Shoshin: The Essence of Okinawan Karate-Do, page 25

[vii] Nagamine, Shoshin: The Essence of Okinawan Karate-Do, page 26

[viii] Cook, Harry: Shotokan Karate, page 164

[ix] Nagamine, Shoshin: The Essence of Okinawan Karate-Do, page 26

[x] Miyazato Eiichi: Okinawan Den Goju Ryu Karate-do: Preface

[xi] Nagamine, Shoshin: The Essence of Okinawan Karate-Do, page 30