Wednesday, 23 May 2018
Sunday, 20 May 2018
Saturday, 19 May 2018
Alternative demo. of Funakoshi tekki kata (later Funakoshi-ha naihanchi) - as found in old Shotokan Shorin-ryu karate
This version of tekki kata, including all three stages demonstrated in succession, is presented as a part of my research of Master Gichin Funakoshi's Okinawan karate because he himself developed naihanchi further to create a style of practice that differed from his original method as he had been taught, though was / is not unlike some other lineages of Okinawan karate. All variations are relevant for research purposes, regardless of chosen style of practice. There are various ways of performing the movements of naihanchi / tekki. More than one version is shown, to add more value to the research presentation, considering the differences between performances by several students of Master Funakoshi. The point here is to show objectivity and comprehensive study.
Tuesday, 8 May 2018
A Study of Master Gichin Funakoshi's Ryukyu Kenpo Karate: Page 5 - Ranking
Master Funakoshi felt, in 1925, that shiai (arranged matches) were necessary to enable ranks to be assigned to practitioners. Karate, apparently unlike kendō ("modernised" kenjutsu) in which protective armour was worn, and jūdō (Kōdōkan jūjutsu) which could be more easily controlled on account of mostly containing pure grappling, was too dangerous to engage for the sake of grading or sport. Yet, not long after that time, Master Kenwa Mabuni and others employed armour like that of kendō to spar with full contact. Protective gear was not used by all schools, and Master Funakoshi clearly did not truly believe in it as, despite noting in Rentan Goshin Karate Jutsu that it could be adopted in karate as well, in addition to banning certain deadly targets from being struck or intended to be struck, he did not actually have his students wear such gear. As Master Funakoshi referenced, real swordsmanship, for example, cannot be practised realistically completely, as it is simply too dangerous. If
you learn to use a sword it is like learning to use a stick, for
application in the modern times and for karate kenpō generally. In any case, whether with or without weapons,
training must be earnest and as real as possible. It can be taken quite
far, which has always been proven to be far enough to become properly
prepared for battle or a situation. In more recent times, the use of protective equipment has brought about a slackness in technique in terms of useability. This degradation is far more dangerous than studying actual techniques. It results in developing the body to fight without properly training the mind to understand and apply correctly. No doubt this is imprudent training without the necessary comprehensive substance required to control the individual's behaviour upon acquiring some degree of fighting ability. Real skills are both technical and conscientious.
Master Funakoshi even stated that he thought it was important to develop a ranking system in karate, in reference to the thought of protective equipment being utilised for sparring to take place. Yet he did note that assessment through observation of kata and questioning respective meaning is a viable method, too. The old way, however, in Ryūkyū kenpō, was to not specifically rank a student, instead leaving them to be judged based on their teacher's reputation and influence or / and how long they themselves had been practising. I think the latter is a better method simply because history has taught us, since the time of modern grading, that other methods are actually easily diluted and influenced by teachers, usually to make it too easy to move up in the ranks. With this, it could be more effective to test on the basis of actual fighting, as first stated. But the only way for that method to be "true" is to have a fairly realistic match. Perhaps the number of years a person has being studying and their own reputation in addition to knowledge of who taught them would be the best way of generally gauging level, while specifically a student can be examined in a session simply by observing their form and application, discussing the art, and testing their mind and intellect in various ways. It must be objective and based on genuinely testing the pupil to feel that you are comfortable that they have achieved a good standard which will enable them to be an effective fighter on the field and in life. Really there can only be the black sash in terms of representation of achievement of rank, following the white sash which follows the probationary period. Subsequently the menkyo indicates that a practitioner is ready and approved to teach. The black sash represents a trained person who is beginning to continue practice towards further development and the pursuit of perfection. The menkyo does not represent actual achievement of perfection; there is no rank that can mean this, as it is not possible.
The modern method of grading karate students through ten classes and ten ranks at a maximum is unnecessary and not useful. Nor is it realistic for genuine progression. The system began in Kanō jūjutsu (Kōdōkan jūjutsu / Kōdōkan jūdō) in which the old method of ranking was altered. The oldest version of this system was to use a black sash / belt to represent a certain level of achievement. Master Funakoshi was given a jūdō-gi and black sash by Master Jigorō. Evidently from photos taken in 1921 and before, as well as written records by Master Funakoshi, he did not own such a uniform prior to this time. Ordinary Okinawan clothing was also training attire, meaning that there was no special uniform, just as there were no special gradings. And actual training was often conducted in nothing more than the practitioners' loin cloths. A far cry from the modern karate-gi. Master Funakoshi awarded his first students with certificates (evident from the photo of Master Hironori Ōtsuka receiving one such document from Master Funakoshi) and black sashes which were crafted simply by cutting lengths of cloth. Such recognition is very much derived from old Japanese militarism, unsurprisingly. It is like a rank, which is military. However, sooner or later there will be some form of acknowledgement, and a black sash is only a rank if it is termed and viewed as such. In my opinion, noting that a student has achieved a certain level of skill and understanding by presenting them with a black sash which signifies having become experienced in that you begin wide-eyed, soft and clean, and transform to be eagle-eyed, hardened and full of grit, is acceptable. That is when you are trained. A menkyo (teacher's licence) comes years later when a pupil is properly prepared to instruct others without missing elements of knowledge. If you are not truly ready, you will not be able to teach correctly and effectively. This is improper and dangerous.
Some schools, such as Shōtōkai and Sensei Ohshima's lineage, rank students up to Fifth Dan only. This reflects a similar time-frame to the old methods of Japanese būjutsu. Instead of shoden, chūden, okuden, kaiden and hiden (with the menkyo), it became shodan, nidan, sandan, yodan (yondan) and godan. These are not in comparable order. There just happen to be five for each. There are other methods of old-style ranking in the Japanese military arts. Yet, it is always true that natural progression, regardless of supposed rank, will take a person from beginner to advanced; from basic to trained to knowledgeable to expert to master, possibly teaching the secrets of the system along the way. The reason for not grading higher in these schools is also because Sensei Ohshima and Harada (Shōtōkai), for instance, were taught and assessed by Master Gichin Funakoshi himself, and after he adopted the Dan system, he only awarded up to Fifth Dan. There is simply no need for any more Dan grades. The current state is relatively pointless and superficial. As I am most interested in the old ways, I think that a black sash and the menkyo are enough. Too many people get caught up in a struggle for ranks, recognition, awards, trophies and titles, none of which, in themselves, benefit your training.
Page 4
Master Funakoshi even stated that he thought it was important to develop a ranking system in karate, in reference to the thought of protective equipment being utilised for sparring to take place. Yet he did note that assessment through observation of kata and questioning respective meaning is a viable method, too. The old way, however, in Ryūkyū kenpō, was to not specifically rank a student, instead leaving them to be judged based on their teacher's reputation and influence or / and how long they themselves had been practising. I think the latter is a better method simply because history has taught us, since the time of modern grading, that other methods are actually easily diluted and influenced by teachers, usually to make it too easy to move up in the ranks. With this, it could be more effective to test on the basis of actual fighting, as first stated. But the only way for that method to be "true" is to have a fairly realistic match. Perhaps the number of years a person has being studying and their own reputation in addition to knowledge of who taught them would be the best way of generally gauging level, while specifically a student can be examined in a session simply by observing their form and application, discussing the art, and testing their mind and intellect in various ways. It must be objective and based on genuinely testing the pupil to feel that you are comfortable that they have achieved a good standard which will enable them to be an effective fighter on the field and in life. Really there can only be the black sash in terms of representation of achievement of rank, following the white sash which follows the probationary period. Subsequently the menkyo indicates that a practitioner is ready and approved to teach. The black sash represents a trained person who is beginning to continue practice towards further development and the pursuit of perfection. The menkyo does not represent actual achievement of perfection; there is no rank that can mean this, as it is not possible.
The modern method of grading karate students through ten classes and ten ranks at a maximum is unnecessary and not useful. Nor is it realistic for genuine progression. The system began in Kanō jūjutsu (Kōdōkan jūjutsu / Kōdōkan jūdō) in which the old method of ranking was altered. The oldest version of this system was to use a black sash / belt to represent a certain level of achievement. Master Funakoshi was given a jūdō-gi and black sash by Master Jigorō. Evidently from photos taken in 1921 and before, as well as written records by Master Funakoshi, he did not own such a uniform prior to this time. Ordinary Okinawan clothing was also training attire, meaning that there was no special uniform, just as there were no special gradings. And actual training was often conducted in nothing more than the practitioners' loin cloths. A far cry from the modern karate-gi. Master Funakoshi awarded his first students with certificates (evident from the photo of Master Hironori Ōtsuka receiving one such document from Master Funakoshi) and black sashes which were crafted simply by cutting lengths of cloth. Such recognition is very much derived from old Japanese militarism, unsurprisingly. It is like a rank, which is military. However, sooner or later there will be some form of acknowledgement, and a black sash is only a rank if it is termed and viewed as such. In my opinion, noting that a student has achieved a certain level of skill and understanding by presenting them with a black sash which signifies having become experienced in that you begin wide-eyed, soft and clean, and transform to be eagle-eyed, hardened and full of grit, is acceptable. That is when you are trained. A menkyo (teacher's licence) comes years later when a pupil is properly prepared to instruct others without missing elements of knowledge. If you are not truly ready, you will not be able to teach correctly and effectively. This is improper and dangerous.
Some schools, such as Shōtōkai and Sensei Ohshima's lineage, rank students up to Fifth Dan only. This reflects a similar time-frame to the old methods of Japanese būjutsu. Instead of shoden, chūden, okuden, kaiden and hiden (with the menkyo), it became shodan, nidan, sandan, yodan (yondan) and godan. These are not in comparable order. There just happen to be five for each. There are other methods of old-style ranking in the Japanese military arts. Yet, it is always true that natural progression, regardless of supposed rank, will take a person from beginner to advanced; from basic to trained to knowledgeable to expert to master, possibly teaching the secrets of the system along the way. The reason for not grading higher in these schools is also because Sensei Ohshima and Harada (Shōtōkai), for instance, were taught and assessed by Master Gichin Funakoshi himself, and after he adopted the Dan system, he only awarded up to Fifth Dan. There is simply no need for any more Dan grades. The current state is relatively pointless and superficial. As I am most interested in the old ways, I think that a black sash and the menkyo are enough. Too many people get caught up in a struggle for ranks, recognition, awards, trophies and titles, none of which, in themselves, benefit your training.
Page 4
Monday, 7 May 2018
Later Version of Funakoshi Naihanchi Kata (1935): Tekki
Master Gichin Funakoshi's later version of naihanchi kata, including all three stages performed consecutively. All of Master Funakoshi's teachings should be studied to understand his school properly, even if, like me, you are most interested in his earlier, old Okinawan-style, teachings. This is one version of Master Funakoshi's later naihanchi kata.
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