The final version of Pin.an shodan

Translated by Jean-Charles Juster.

Until now, I have covered the Pin.an shodan kata on numerous occasions in this blog:

The Pin.an shodan of Motobu Chômo is the kata of the younger brother of Motobu Chôyû. It is believed that this is the first version of Pin.an shodan to which the term “shodan” is not added. Yabu’s Pinan shodan is the kata of Yabiku Môtoku who was a student of Yabu Kentsû at the Okinawa Normal School. In these two katas, we find naifanchi dachi as a position. Tôyama Kanken was a year younger at the Normal School, and in Tôyama’s Pin.an shodan, the position neko-ashi is used. . But, the displays of both hands at the very beginning of the kata are similar to the form of Yabiku, which means that it has this particularity which differentiates it from contemporary Pin.an shodan.

As we can see, in Pin.an shodan we find traces of evolution, and it seems that it has undergone several variations. To this, there is a theory that at the end of his life, Itosu modified the parade passages of the edge of the handshutô uke into defenses with clenched fists. In the old Monthly of Karatedô, there is the following description

At the end of his life, Master Itosu said to my master, Hanashiro Chômo who served as his assistant:

“Hanashiro, I thought about the subject of Pin.an, and since it often happens that practitioners injure themselves by hitting them with the tips of their fingers, I came to the conclusion that it was better to change to the clenched fists.”

This is why Master Hanashiro taught us to change the slashing techniques with the shutô hand for those with the clenched fist. (note)

Le Mensuel du karatedô, January 1957 issue

During the first part of Pin.an shodan, there is a passage where one parries three times with the edge of the hand while advancing from the front. This is the passage mentioned in the quote given above. Itosu changed this passage to clenched fists because the sharpness of the hand is dangerous.

Hanashiro was a physical education teacher at the former Okinawa Middle School. According to Kinjô Hiroshi, this episode dates from the end of Itosu’s life, and therefore, because he did not have many disciples, these changes were not very widespread. Even when Hiroshi turned to Mabuni, the latter was unaware of these changes. In other words, it is a “final version of Pin.an shodan” which has remained in the shadows.

And, is this story true? At Higa Kiyohiko’s Bugeikan dojo in Okinawa, this Pin.an shodan with clenched fists is transmitted. This is the Pin.an shodan transmitted by Nakandakari Kanzô, a disciple of Hanashiro.

Le Pin.an shodan de Hanashiro (Bugeikan)

Thanks to Ulf Karlson, a disciple of Higa Kiyohiko, I had the opportunity to see a video of this Pin.an shodan. These images are not public, but I am including a screenshot here, after receiving permission.

By the way, the position of this Pin.an is naihanchi dachi. In the Pin.an of Yabu transmitted by Yabiku Môtoku, we find this same position. Would Hanashiro have taught this Pin.an shodan with the position naihanchi to some of his disciples?

It has been said that Itosu modified open-handed techniques (poke nukite, slashing hand shutô) in closed-hand techniques (like the clenched fist). The anecdote reported above confirms this theory. This is an interesting anecdote when we look at the modernization of karate.

note: Kinjô Hiroshi, “Study of Pin.an (5)”, Le Mensuel du Karatedô, February issue, (vol . 2, no. 6), Karate jihosha, 1957, p. 16.

The original French translation was published on June 7, 2020 on the Ameba blog.

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Written by Motobu Naoki

Shihan, Motobu Kenpō 7th dan, Motobu Udundī 7th dan. Discusses the history of karate and martial arts, and introduces Japanese culture and history.  https://www.motobu-ryu.org/

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Ishimine Karate Masters of Shuri-te

Shuri Castle. Photo by Motobu Naoki

From the late Ryukyu Kingdom to the Meiji period (1868–1912), there were karate masters named Ishimine (石嶺) or Ishimine (伊志嶺). Both are pronounced “Ishimine,” but their kanji characters are different.

For example, in Motobu Choki’s My Art and Skill of Karate (1932), there is the following description.

Ishimine from Akahira was also known to possess herculean strength (p. 84).

Ishimine from Samukawa was agile, and his techniques were nimble. Moreover, he was known as a preserver of traditional karate (p. 87).

My Art and Skill of Karate (Ryukyu Bugei – Ancient Martial Arts of the Ryukyu Islands)

The book “My Art and Skill of Karate” presents the technical knowledge and original accounts imparted by famed Okinawa…

According to the above, we can see that there were two Ishimine, one from Akahira, Shuri and the other from Samukawa, Shuri.

In “Okinawa’s Martial Arts (1)” (Ryukyu Shimpo, January 17, 1914), narrated by Asato Ankō and written by Shōtō (Funakoshi Gichin), the name “Ishimine from Gibo” appears in addition to “Ishimine from Akahira.” Gibo is located west of Akahira.

From the above, it is evident that there were three Ishimine.

Ishimine from Akahira
Ishimine from Gibo
Ishimine from Samukawa

In Karatedō Taikan edited by Nakasone Genwa (1938), there is a tale about a match between Ishimine from Akahira and Ishimine from Gibo.

There was a man named Ishimine in Gibo, near Shuri Castle, who trained hard in karate. There was also a man with the same name Ishimine in the town of Akahira, near the castle, who was five or six years older than Gibo Ishimine. One day, Akahira Ishimine said to Gibo Ishimine:

“The rumour is that you practice martial arts, and if that’s true, then you need to practice hard.”

Akahira Ishimine had a high-handed attitude and spoke in a manner that sounded somewhat insulting. At first, Gibo Ishimine listened respectfully as if it were the words of an elder, but he was so badly spoken that he finally couldn’t keep his mouth shut.

“Then, fortunately, I would like to ask you to teach me today to motivate me for the future.”

And he offered a match (p. 270)

When it came time to fight, Ishimine from Akahira never attacked him, only to be attacked by Ishimine from Gibo. However, no matter how many times Ishimine from Gibo tried, before long, he was cornered and defeated. When Ishimine from Akahira heard that Ishimine from Gibo was overconfident in his own skills and got carried away, he deliberately set up the match to make Ishimine from Gibo realize his inexperience.

Then, at that time, Ishimine from Akahira was superior to Ishimine from Gibo in terms of skill. Unfortunately, neither Ishimine from Akahira nor Ishimine from Gibo have been identified today.

The original English translation was posted on the Ameba blog on November 17, 2020.

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Written by Motobu Naoki

Shihan, Motobu Kenpō 7th dan, Motobu Udundī 7th dan. Discusses the history of karate and martial arts, and introduces Japanese culture and history.  https://www.motobu-ryu.org/

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Motobu Chōyū’s Gojūshiho

The other day I wrote a series of articles about how Motobu Chōyū’s Unsū has been transmitted to several lineages in Okinawa. In one of the articles, I quoted a sentence from an article written by Higa Yūchoku Sensei of the Kobayashi-ryu (Shorin-ryu). Again, it is quoted below.

Next, the purpose of the meeting with Motobu no Umē (Motobu Chōyū) Sensei was to study the kata of “Gojūshiho” and “Unsuū” [sic]. (Note 1)

Regarding the above, I wrote that Kyūdōkan’s Unsū is similar to other Motobu Chōyū’s Unsū, and thus is certainly in the lineage of Motobu Chōyū. However, because of his age, it was difficult for Higa Sensei to study directly under Motobu Chōyū, and I speculated that he learned it through someone else.

In addition, I didn’t mention anything about Gojūshiho of Higa Sensei, as I hadn’t come across any information other than the above. However, I recently found out from a comment on this blog that there is information about this in Ōtsuka Tadahiko’s Textbooks of Goju-ryu Kensha Karatedō (1977). Ōtsuka Sensei was a disciple of Ichikawa Sosui Sensei, but he also studied under Higa Sensei. The book says the following.

Gojūshiho = (learned from) Motobu Chōyū Sensei’s disciple, Mr. Kinjō (Note 2)

According to this, Higa Sensei learned Gojūshiho from Kinjō. It also says that Unsū was learned from Motobu Chōyū’s disciple, “Venerable Akamine.” It would be interesting to know who this Venerable Akamine was, but in this article, I would like to discuss Motobu Chōyū’s disciple, Mr. Kinjō.

In fact, Uehara Seikichi testified that in Motobu Chōyū’s kata class there was a man named “Yacchī of Kanagusuku.” Kanagusuku (金城) is the Okinawan dialect of Kinjō (金城). Yacchī is a word of the warrior class, meaning older brother. Therefore, Yacchī of Kanagusuku means “Kinjō’s older brother” or “ Senior Kinjō.”

Unfortunately, we hadn’t heard of this Kinjō’s first name. In the olden days, it was common to call seniors by their honorific titles, Yacchī, and not to ask their first names, so I guess even Uehara Sensei did not know his first name.

Higa Yūchoku Sensei has, to my knowledge, never mentioned in his biography that he studied under Mr. Kinjō, and thus this information is only found in the book by Ōtsuka Tadahiko. However, in an interview with Kinjō Hiroshi in the old Monthly Karatedō, Higa Sensei mentioned the name Kinjō once.

Kinjō Hiroshi: Can you tell me the names of some of Chibana Sensei’s disciples who are currently active in the field?

Higa: Probably me and Miyahira Katsuya, but Nakama Chōzō and Kinjō Kensei don’t seem to be doing karate at present. I always encourage them to start training again. (Note 3)

Kinjō Kensei (金城兼正) is a misprint of Kinjō Kensei (金城兼盛, 1900- ?). He is said to be the founder of Kūshin-ryu. He was one of the few disciples to be awarded the 9th dan by Chibana Sensei. Kinjō Kensei also received his Shihan (instructor) license from Mabuni Kenwa Sensei when he lived in pre-war Osaka.

From Karate Studies (1934), edited by Nakasone Genwa.

The photo above is of the dan ceremony held by Mabuni Sensei in 1934, and the person to the left of Mabuni Sensei seems to be Kinjō Kensei. He was the first person to be granted a Shihan license by Mabuni Sensei. Perhaps he was not a direct disciple of Mabuni Sensei, but had already trained with other karate masters during his time in Okinawa and received his Shihan license from Mabuni Sensei in recognition of his ability.

There is no confirmation that this person is the Kinjō that Higa Sensei mentioned. But as far as I know, he seems to be the most likely person. If I’m wrong, I hope someone will point it out to me.

By the way, the current Gojūshiho at the Kyūdōkan is from the video below.

It is quite different from the Gojūshiho of Itosu. A similar Gojūshiho is the Gojūshiho of Nakama Chōzō.

Nakama Sensei’s Gojūshiho is said to have come from Hanashiro Chōmo, and since Motobu Chōyū and Hanashiro Sensei were friends, it is not surprising that the two kata are similar. It is interesting to note that in these two Gojūshiho, Bō-geri (literally stick kick) without bending at the knee is performed.

Bō-geri is still handed down to Motobu Udundī to this day. What makes the story of Higa Sensei learning Gojūshiho from Motobu Chōyū’s disciple so compelling to me is the inclusion of Bō-geri in the kata. Other Gojūshiho include the general front kick, not Bō-geri. Hence, further elucidation of Motobu Umē’s Gojūshiho may reveal more about the history of the Gojūshiho.

Note 1: “The 3rd Okinawa Prefecture Karate-dō Martial Arts Festival,” 1992, page 63.
Note 2: Otsuka Tadahiko, “Volume 11: Genealogy of Shuri-te, etc.,” Textbooks of Goju-ryu Kensha Karatedō, Goju-ryu Kensha Karatedō Kyokai, 1977, p. 40.
Note 3: “Monthly Karatedo,” June issue, Vol. 1, №2, Karate Jihōsha, 1956, p. 54.

The original English translation was posted on the Ameba blog on November 22, 2020.

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Written by Motobu Naoki

Shihan, Motobu Kenpō 7th dan, Motobu Udundī 7th dan. Discusses the history of karate and martial arts, and introduces Japanese culture and history.  https://www.motobu-ryu.org/

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Secret Kata of Motobu Udundi

Motobu Naoki

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Shihan, Motobu Kenpō 7th dan, Motobu Udundī 7th dan. Discusses the history of karate and martial arts, and introduces Japanese culture and history.

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Hidden Info

Some of you wonder why certain things are kept secret. This is not a “new” idea. Oyata Sensei once told me that if you tell eveyone then they will be equal and you will not have an advantage. With the idea, that you only teach those that are worthy and that have an interest. — One of Oyata’s teachers was Uehara Seikichi. Motobu-ryu — which is the royal martial art of Okinawa. One of Uehara’s top students was Shiroma Kiyonori — here is a copy of thier information note the last section: “Ryukyu Ancient Martial Arts/Maite Honbu Ryugassen Toride-kai is recruiting trainees. Tours and hands-on learning are welcome! This group was founded by the late Shiroma Kiyonori, a senior disciple of Maite Honbu style introduction poster Uehara Seikichi Sensei of the Ryukyu Royal Secret Martial Arts Headquarters Gotente . The characteristics are similar to Motobu Gotente. There are some techniques created by Mr. Kiyonori Shiroma. The technical system consists of taijutsu and weapon techniques. The main focus of the Maite Honbu style is to subdue the opponent without injuring the opponent as much as possible, whether using physical techniques or weapon techniques . Both Taijutsu and Weapon Techniques are basically relaxed and soft movements.  Maite Hombu Ryu Gassen Toride Association  2nd President Hanshi 9th Dan Yoshikun ■Practice Hours■Inquiries Tues 20:30-22:30 (Junior high school students and above, adults) 090-8768-7859 Thursdays 20:30-22:30 (Junior high school students) Adults) Fri 20:30-22:30 (Junior high school students and above, adults) ■ Official member (disciple) monthly fee: 7,000 yen Hombu Dojo : Yusenkan (Friday)Hombu Dojo 1780 Tsunamiko, Sashiki, Nanjo City, Okinawa Prefecture, only official members (disciples). Asato Dojo (Tuesday, Thursday) 1-8-18 Asato, Naha City, Okinawa Prefecture Currently, we are renting Asato Dojo to practice on Tuesdays and Thursdays. We provide instruction forbeginners and intermediateTours and hands-on learning are possible. Tours are free (Tuesdays and Thursdays), and experiential learning is 2,000 yen per session . (Tuesday/Thursday) The experiential learning will be a beginner class. *Since this is a secret martial art, there is a pledge upon joining that the techniques will not be taught to third parties. —- Introduction to the Ryukyuan ancient martial arts, Maite Honbu style Our club (school) is a school that descends from the Ryukyu royal family secret martial arts headquarters Gotente . Founder: The late Kiyonori Shiroma Second generation: Yikkun Ya (current chairman)

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Kata of Asato Ankō

As mentioned in the article “Shutō Uke in Old Style,” I mentioned that Funakoshi Gichin’s Shutō Uke was similar to Motobu Choki’s Shutō Uke. Unlike the Itosu lineage, they are characterized by holding the arm in the upper position and extending it straight out without bending the wrist.

By the way, I mentioned in that article that Funakoshi’s Kūsankū Dai was taught by Asato Ankō. I wrote that Gima Shinkin testified to this, but I was mistaken. (Note) This is not Gima’s testimony, but that of Fujiwara Ryōzō. The following is a quotation of the relevant passage.

Fujiwara: By the way, when Rear Admiral Yashiro Rokurō landed in Naha, the “Pinan” kata created by Master Itosu Ankō had just been announced (April 1904), so it was not very widely spread, was it?

Gima: No, I think it was widespread to a certain extent among the students of the elementary schools in Naha City. However, in the case of the Normal School, the main focus of training was “Naihanchi,” so the “Pinan” kata was only practiced on a voluntary basis by those who were interested in it. Yabu Kentsū’s teaching policy was that if you have time to practice “Pinan,” you should do “Kūshankū.” So, in the case of Master Funakoshi, I am sure that he had never practiced Pinan until just before he came to Tokyo.

Fujiwara: Apparently, you are right. I heard that it was Mabuni Kenwa, the leader of the Karate Kenkyūkai (Research Association), who taught Master Funakoshi the “Pinan” kata. However, Master Funakoshi had learned the “Kūshankū” kata from Asato Ankō, so I do not think he had much difficulty in mastering the “Pinan” kata.

(Gima Shinkin and Fujiwara Ryōzō, “Dialogue: The History of Modern Karate-dō,” p. 86)

It has long been claimed that Funakoshi Sensei did not learn Pinan from Itosu Sensei. Some have also questioned whether Funakoshi Sensei was really a student of Itosu Sensei. However, this issue is not the subject of this article and will be taken up again later.

In any case, I do not think this theory is wrong, since Mr. Gima does not specifically deny that Funakoshi Sensei was taught Kūsankū by Asato Ankō. In fact, Funakoshi Sensei hardly mentions in his own books what kata he learned and from whom. Therefore, it is unclear which kata is of the Itosu lineage and which is of the Asato lineage. Also, as shown in the quotation, there are kata that are said to have been taught by Mabuni Sensei. There are other kata of unknown lineage.

Now, other than Kūsankū, are there any other kata that are presumed to have been handed down from Asato Ankō? Personally, I think that Naihanchi (now Tekki) Shodan may have come from Asato. As I mentioned in my previous article, “Transition of Naihanchi,” Funakoshi’s Naihanchi was not Itosu’s Naihanchi, but had the characteristics of Koryū (old style) Naihanchi.

As shown in the photo above, Itosu’s Naihanchi is characterized by standing with the knees squeezed inward like Sanchin-dachi and the right hand in haitō uke with the palm facing upward. In contrast, Koryū Naihanchi is characterized by standing with the knees open and the right hand in haishu uchi with the palm facing sideways.

Funakoshi Sensei’s Naihanchi is similar to that of Yabu Kentsū, who studied directly under Matsumura Sōkon, and Motobu Chōki. In addition, Seishan (now Hangetsu) is similar to Kyan Chōtoku’s Seisan, which might be of the Asato lineage.

The original Japanese article was written on November 24, 2018 on Ameblo.

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Shihan, Motobu Kenpō 7th dan, Motobu Udundī 7th dan. Discusses the history of karate and martial arts, and introduces Japanese culture and history.

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Problem of Alteration of Chatan Yara Kūsankū

Earlier, I wrote an article on “Matsumura Rōhai.” In that article, I wrote that Matsumura Rōhai of Shitō-ryū, which is also designated as the second designated kata by the All Japan Karate-dō Federation, is actually the kata “Rōhai” of Okinawa’s Matsubayashi-ryū, which was learned by karate practitioners in the Kansai region after World War II and introduced to the Japanese mainland. This is because Matsumura Rōhai is not mentioned in Mabuni Kenwa’s prewar writings.

Furthermore, some foreign karate researchers have suggested that Tomari Bassai and Matsukaze of Shitō-ryū may have been plagiarized from Passai and Wankan of Matsubayashi-ryū, respectively. However, while it is highly likely based on circumstantial evidence that these kata were plagiarized, it is difficult to definitively prove it from historical sources. However, there is one exception: the kata known as Chatan Yara Kūsankū of Shitō-ryū.

In fact, there was an article on this subject in “Monthly Karate-dō.”

“Monthly Karate-dō,” March 1999, Fukushōdo

According to the article, Murata Kazutoshi, master of Moro’oka Yoshinori of the Shitō-kai, learned it from one of the top students of Matsubayashi-ryū, and later confirmed it again at the dōjō of Nagamine Shōshin (founder of Matsubayashi-ryū) in Okinawa.

It is unclear from the article who the top student of the Matsubayashi-ryū was, but it may have been Yara Chōi, the sōke of Matsumora-ryū in Osaka. This is because Mr. Yara was a Shihan (master instructor) of the Nagamine Dōjō in Okinawa for a period of time after World War II, and after moving to Osaka, he called his dōjō a branch of Matsubayashi-ryū for a while.

The sōke (Motobu Chōsei) was acquainted with Mr. Yara, and his friend Fukuhara Chōsei was a student of Mr. Yara. I knew these people well because I also attended the Fukuhara Dōjō when I was in elementary school.

Front row, from left: Yara Chōi, Fukuhara Chōsei, Miyagi Chōjō, Motobu Chōsei, Osaka, circa 1980.

Or it could have been another Matsubayashi-ryū karate practitioner other than Mr. Yara. However, I believe that there may have been more than one route by which Chatan Yara Kūsankū was introduced to the mainland, since not only Murata Kazutoshi but also several Shitō-ryū people, including Hayashi Teruo (founder of Hayashi-ha Shitō-ryū), went to Okinawa to study at the Nagamine Dōjō.

For example, the late Inoue Yoshimi (Inoue-ha Shitō-ryū Keishin-kai) was a student of Hayashi. Many of Inoue’s students, such as Usami Rika, excelled at Chatan Yara Kūsankū.

The article mentioned above has another interesting point. It states that Chatan Yara Kūsankū on the mainland was altered for competition.

“Monthly Karate-dō,” March 1999, Fukushōdo, p.39
“Monthly Karate-dō,” March 1999, Fukushōdo, p.39

Chatan Yara Kūsakū suddenly came into the limelight in the 1990s, due to the success of Yokoyama Hisami. Yokoyama was also a student of Inoue’s, and the article states the following:

However, Yokoyama’s Chatan Yara has been considerably altered from its original form for competition. She won the world championship with this improved version, and thanks to the widespread distribution of videos of her performance, it is fair to say that all Chatan Yaras performed in competitions since then have been copies of Yokoyama’s.

Although there were other Chatan Yara performers before Yokoyama, they were in the minority and did not gain international prominence. Although it is forbidden to make modifications for competitions, in Yokoyama’s case, there was no precedent, and she quickly came into the limelight, taking advantage of a gap in the rules. And now that Chatan Yara has become mainstream. …… (Note)

It is often said that kata of the Japanese mainland have been altered for competitions, but it is rare to read such an article about the background of such alterations. Moreover, this is not a kata that was introduced before the war, but a relatively new kata that was introduced from Okinawa after the war.

So, what was the original form of Chatan Yara Kūsankū? The following video shows Chatan Yara Kūsankū of Matsubayashi-ryū in the 1960s.

Compared to Chatan Yara Kūsankū on the mainland, it is almost identical in movement, but the flavor is quite different.

Incidentally, Chatan Yara Kūsankū of the All Japan Karatedo Federation is registered as a Shito-ryū kata. Therefore, it is not possible to compete as Chatan Yara Kūsankū of Matasubayashi-ryū, or if one were to compete, it would be difficult to win.

Unfortunately, the kata of the Okinawan schools are excluded from the JKF. Therefore, if you want to win a match, you must perform the kata of the four major mainland schools.

The WKF (World Karate Federation) has recently revised its rules, but it will be a long time before Okinawan kata can be used to compete and achieve results.

Incidentally, Chatan Yara Kūsankū is originally a kata of Kyan Chōtoku, which has been passed down in other schools of the Kyan lineage besides Matsubayashi-ryū.

Note: Monthly Karate-dō, March 1999, Fukushodo, p. 39.

The original Japanese article was written on July 1, 2017 on Ameblo.

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Shihan, Motobu Kenpō 7th dan, Motobu Udundī 7th dan. Discusses the history of karate and martial arts, and introduces Japanese culture and history.

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Why Okinawan Aristocrats Stopped Wearing Chinese Costumes

Okinawans feared being forced to wear Qing dynasty costumes

Okinawa was an independent country, the Ryukyu Kingdom, until 1879.
It was conquered by the Satsuma domain of Japan in the early 17th century and was effectively a vassal state of that domain, but in form it was an independent country because it wanted to continue trade with China. At the time, China (Ming Dynasty) did not recognize formal trade with Japan, so it was necessary to keep Ryukyu as a nation.

Shō Kyō and Shō Jun, from Kamakura Yoshitarō, “The Legacy of Okinawan Culture,” Iwanami Shoten, 1982.

Now, the portraits above are of two Ryukyuan crown princes. The original portraits were lost during World War II.

Shō Kyō (尚恭, 1612–1631) was the eldest son of Shō Hō (尚豊, 1590–1640), the eighth king of the second Shō dynasty. Originally, he would have been the next king after Shō Nei (尚寧, 1564–1620), the seventh king, but Shō Kyō was only nine years old (East Asian age reckoning) when Shō Nei passed away, so Shō Kyō’s father, Shō Hō, ascended to the throne. Later, Shō Kyō passed away at the age of 20 without becoming king.

Shō Jun (尚純, 1660–1707) was the eldest son of the 11th king, Shō Tei (尚貞, 1646–1709). He was a nephew of Shō Kōshin, the founder of the Motobu Udun (family). Like Shō Kyō, he was also the crown prince, but he passed away before he could become king.

Although they share the same position as crown prince, you will notice that their costumes are quite different. While Shō Kyō wears the Ming Dynasty court dress, Shō Jun wears a Ryūkyū court dress called Chōjin.

Ming court dress. Source: Wikipedia

Shō Kyō wears a court dress called hofuku (補服, Chinese: bufu), with a badge of rank called hoshi (補子, Chinese: buzi) sewn on the chest. Ryukyu had been paying tribute to the Ming Dynasty since the 14th century, and the Ming emperor gave court dress as one of his gifts in return.

The cloth crown worn by Shō Kyō is also in the Ming Dynasty style. Since the Ming Dynasty gave court dress to the tributary countries, there were instances in which the court dress of those countries was adopted from that of the Ming Dynasty. The same is true of Korean court dress.

Korean court dress. Source: Wikipedia

Shō Kyō was a man of the first half of the 17th century, and Shō Jun lived until the early 18th century. What happened during the time they both lived? In fact, there was a change of dynasty in China, from the Ming (1368–1644) to the Qing (1612–1912).

Since the Qing dynasty was established by Manchus, not Han Chinese, who overthrew the Ming dynasty, they abolished the previous Ming costume system and forced the Han Chinese to adopt the Manchus’ costume system.

To the Han Chinese, the Manchu are traditionally one of the barbarians. In other words, the Han Chinese were forced to wear barbarian costumes. The Chinese clothes often seen in kung fu movies are actually not traditional Chinese costumes, but Manchu costumes.

Also, the Han Chinese were forced to adopt the Manchu pigtails as their hairstyle. What would the Qing dynasty envoys think if they came to Ryukyu and saw Ryukyuan aristocrats dressed in Ming dynasty costumes? Like the Han Chinese, they might be forced to wear Manchu costumes, and their hair might be forced to be pigtailed. That was the fear of Ryukyuan aristocrats at that time.

Perhaps this fear led Ryukyuan aristocrats to stop wearing Ming court dress and crowns and start wearing their own Ryukyuan costumes and crowns before the Qing forced them to do so. This is why the court dress of Shō Kyō and Shō Jun are different.

However, Ryukyuan aristocrats did not completely abandon Ming dynasty dress. Among the envoys sent to the Tokugawa shogun, known as “Edo Nobori” (Going to Edo), the costumes of the representatives (to whom the prince was appointed) were those of the Ming dynasty.

“Procession of Ryukyu King’s envoys to Edo Castle,” early 18th century

In addition, Qing emperors began to give fabric rather than court dress as a return gift for tribute from Ryukyu. The costumes of the Ryukyuan kings began to be produced in Ryukyu using those fabrics. The court dress worn by Shō Jun, with its dragon pattern, was probably created using fabrics given to him by the Qing emperors.

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Motobu Naoki

Written by Motobu Naoki

Shihan, Motobu Kenpō 7th dan, Motobu Udundī 7th dan. Discusses the history of karate and martial arts, and introduces Japanese culture and history.

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Ancient Karate Practitioners Also Practiced Pole Vaulting

The photo below is titled “Samurai Town” (士族街) from a photo book titled “Travel Souvenir” (1901). The “Samurai Town” refers to Shuri, the capital of the Ryukyu Kingdom.

From “Travel Souvenir” (1901), published by Mitsumura Photograph Company. Source: Okinawa Prefectural Archives

As shown in the photo above, Shuri used to be an aristocratic town lined with samurai residences (士族屋敷). Each residence was surrounded by a high stone wall. The residences shown in the photo above are the most magnificent, and were probably the residences of royalty and nobility, called udun (lit. palace) and tunchi (lit. residence). The exact location is unknown, but it may be Tounokura, Akahira, or Gibo.

In Okinawa, masonry technology was more developed than in mainland Japan, thanks to the abundance of limestone, which is easy to process. If you go to Okinawa, you will probably see magnificent stone walls remaining at the ruins of old castles and other places. Samurai residences were also surrounded by high stone walls, as shown in the photo.

If you were to be attacked by enemies while walking in such a place, it would be very difficult to escape. You would have to climb over a stone wall. In fact, Motobu Udundi had a practice to climb over a stone wall. Uehara Seikichi’s “Martial Dance” (1992) describes the following:

Pole vaulting
As a way of escaping when surrounded by enemies, I trained to use a bamboo pole to jump from stone wall to stone wall, or to jump onto a tiled roof or the roof of a turtleback tomb. (p. 59)

If one did not see the photo of Shuri above, one might not believe that ancient karate practitioners practiced pole vaulting. They studied not only how to fight, but also how to escape. To understand the old martial arts, we also need to understand the old streets.

The original Japanese article was posted on April 1, 2020 on Ameblo.

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Motobu Naoki

Motobu-ryu Blog

Written by Motobu Naoki

Motobu-ryu Blog

Shihan, Motobu Kenpō 7th dan, Motobu Udundī 7th dan. Discusses the history of karate and martial arts, and introduces Japanese culture and history.

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