Itosu Anko - New Direction for Toudi

Recently reading again through Mario McKenna’s translation of Nakasone’s “Karate Do Taikan” I reread Itosu Anko’s “The Ten Lessons of Toudi” a letter originally written in 1908. It strikes me how his thoughts shaped so much of today’s karate.

 

Nagamine Shoshin in “Tales of Okinawa’s Great Masters” that Itosu held a government position as the Secretary to Okinawa’s last king and also was one of Bushi Matsumura’s students. When the Japanese prefectural system replaced Okinawa’s rule in 1879, he retired from public office and devoted the rest of his life to sharing karate. Though a tremendously powerful karate-ka, he is known never to have been in a fight in his life.

 

Believing in the value of karate in youth development in 1901 he began teaching Toudi at the Shuri Jinjo elementary school, and then in 1905 at the First Junior Prefectural High School and at the Teachers College. He was the first trying to open instruction of karate to larger groups and discovered the way he had been teaching did not provide the best introduction to his students. In turn he developed the Pinan kata to become a better beginning study.

 

Then in 1908 he wrote a letter containing ‘the Ten Lessons of Toudi’

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There in he wrote his ‘The Ten Lessons of Tuidi’. While one of the first written explanations of Toudi/Karate this short letter contains at the first read many ideas on Karate training that can relate to our current studies.

Re-reading this recently, however, I see an entirely different way of viewing Itosu’s letter. Rather than an individual set of statements about toudi/karate I believe you can make a fair analysis showing his vision of what karate could become.

 

To do this I simply reorganized some of the statements and a different message from Itosu became evident, especially when viewed in light of the impact this idea had on the future development of karate by his students and others on Okinawa too.

 

To examine this I am going to restate what I see Itosu ‘s letter.

 

1. History of Toudi:

Itosu begins with the briefest of Toudi History lessons.” Toudi did not arise from Chinese religion of philosophical needs”, but the two types of Toudi (Shorin and Shuri) did have Chinese origins.

2. The Plan:

Itosu then builds a case for the use of Toudi to prepare youth for National Service.

This is a different premise from what most people consider the use of karate, that being to destroy an attack. I believe this is what makes Itosu’s vision unique.

He explains the primary purpose of Toudi is not for “developing a strong and healthy body”. Instead “Toudi training provides the courage to give one’s life in defense of one’s parents or teachers.” I believe he is really speaking about using training in Toudi to defend one’s country. He then continues that the purpose of Toudi is not for fighting a single attacker, where one should just deflect such an attack and move away. He suggested the training would also be of benefit for their military personnel.

This is consistent with his own experience that Toudi was not for fighting. As the military of the world developed by the early 1900’s hand to hand skills were not their real focus. The lessons of the American Civil War dictated the forward leap in military science. But disciplining Okinawan youth to be prepared for military draft and training, especially in groups as well as giving them strong basic self defense skills would promote his primary suggestion of the Toudi training value. By extension preparing youth also for civil service, such as he and been a part of, would find the discipline of Toudi training of worth.

His comments build on the value of starting in the Elementary schools to build the proper foundation, which is concluding paragraph also expanded, that to start with the Teacher’s college would then develop the school instructors for such a plans full value. His vision was to expand this throughout Okinawa and then throughout Japan itself. While Okinawa was his starting point, he accepted their role in Japanese culture and saw the value the rest of Japan would receive from such training.

He reinforces this plan by describing how” Toudi cannot be learned in a short time”. In turn he describes a period of 3 to 4 years training in order to understand Toudi’s value. This is not different from today’s 3 or 4 years to reach Sho-Dan in many arts. Not creating expert level but being able to enter serious training.

He explains that when practicing Toudi, you should “train as if you are on the battlefield”, with details, so you are prepared for any encounter.

He also explains the subsidiary benefits to health and long life resulting from Toudi training too.

3. The Training:

“Toudi will strengthen the body” till “the hands and feet can be used as spears”.

Furthermore, the hands and feet must be thoroughly trained on the makiwara.
He mentions the role of correct posture, stances and specific use of the lower body in training.

He expressed the value of visualizing an opponent while practicing, and while training hard not to overexert yourself. The latter probably a comment to remind you if you’re so exhausted at training conclusion if you were attacked you might not be able to respond effectively.

In my opinion, his explanation of what overall karate training consisted of in 1908 remains a valuable commentary to compare our current training practices.

4. The use of Toudi

This is the most telling portion of Itosu’s letter which I believe explains in part the direction of his student Funakoshi Ginchin’s later art.

Itosu first defines the techniques of Toudi as “entering, deflecting, releasing and seizing”, and that they were passed down through oral tradition. It is only through repeated practice the context of their use can be properly developed.

But “in Toudi, YOU must determine whether a technique is for cultivating the body or has martial application”.

We’ve already seen Itosu felt Toudi should not be used for defense if possible. Yet with his entire discourse on Toudi he made no mention to the practice of kata, the core training tool of the Okinawan art. I think that is because this was so fundamental to Toudi training he covered the important parts of kata when he discussed use of the body, posture, stance, etc.

The purpose though of karate was it’s use. How you enter an attack, how you deflect an attack, how you release a grabbing attack, and how you seize and attacker, the core Toudi useage tools only came from oral tradition. Kata may have been a primary study tool, but not the way each technique use was taught.

We don’t have to rent our garment or tear our hair because those answer were not shared, Itosu’s student Shimpa Shiroma described this oral tradition in Nakasone Genwa’s 1938 publication of “Karate-do Taikan” (translated by Mario McKenna). Personally I find it most interesting how the use is more than the kata practice shows. File under side block useage is intended to destroy the attacker.

Certainly interesting and valuable, but the concluding comment in this section, “YOU must determine whether a technique is for cultivating the body or has martial application.” This is of great importance.

I do not believe the ‘YOU’ Itosu was concerned about is you the reader. Rather it is ‘YOU” the Instructor. The instructor passes the oral tradition and that makes it the instructors choice how the arts use is shaped.

Itosu does not suggest that ‘YOU’ must share everything you’ve studied, but that ‘YOU’ must determine what your art is use for.

 

Conclusion:

 

Sadly we only have the barest of information describing how Karate was incorporate into the schools of Okinawa, and in turn may have had effect on the adult karate training programs as those students got older and kept training.

But if the long term goal was to use karate to develop its students for military service, to give them the basic ability to defend themselves, but not to push the art back to total self defense potential, this goes a long way to understanding how Itosu’s student Funakoshi Ginchin shared his art.

So we see the first level of Itosu’s comments in Funakosh Ginchin and Mabuni Kenwa in they’re taking Karate into the University systems. Both of them also came from backgrounds as civil servants, Funakoshi as a teacher, Mabuni as a police officer. They’re doing so moved karate into those moving into civil service positions (including teaching) and into the Japanese military officer corps. Exactly were you would try to place karate instruction to move into the larger scope of Japanese life.

Funakoshi did not hide the oral tradition behind karate use existed, he included examples in his books, but focused his students towards it’s percussive uses. All of which with the right training practices still fit Itosu’s use definitions, but evidence suggests many of those use potentials were downplayed in these discussions.

In part most of the students would train 4 years an then movie into life. In their positions the ability to strike swiftly might be useful, but the larger ability to destroy any attack was less necessary. The military office was not trained to fight, but to direct others to do so.

Of course this goes far beyond Itosu and his students efforts. In time many other Okinawan karate instructors taught in the Okinawan schools. The onset of WWII interrupted all of that for survival, but after the war, Okinawan teachers with Karate training developed a new Okinawan school karate physical education curriculum.

Each instructor who realized they could train a larger group and expand their instruction beyond a few direct students also were walking in Itosu’s wake, including myself today.

Itosu had a vision, tried it, learned from trying, adjusted his vision and shared it with his students so well today many of use are still moving towards where his finger points.

He clearly saw karate for a larger goal than personal self defense. He did not suggest others had to change their goal, showing the actual choice always resides with the instructor.

Karate has never been fixed. Change is it’s true history, and each instructor remains a crucial part of that responsibility.

I think however, even if those changes are not in the vision of Karate that we possess, it is worth our time to recognize there is a true structure behind other answers, a structure that is logical, and deserves consideration.

Itosu Anko and a related Okinawa time line.

1901 - Itosu Anko begins teaching karate at the Suri Jinjo Elementary School.

1904 – Itosu Anko created the Pinan kata and revised the classical kata of Shuri-te. He also modified the old-style Nafanchi kata.

Itosu Anko begins teaching at the Okinawa Prefectural Middle School.

1905 – From this year, thanks to Itosu Anko’s efforts, karate began to be officially taught as part of the physical education program at the Teacher’s College and the First Middle School. Shiroma Shimpan (student of Itosu) taught mainly at the First Middle School.

The old Toudi was now pronounced Karate.

A karate club was formed at the Naha Commercial School.

1908 – Itosu Anko submitted his Ten Article of Karate to the Okinawan Prefecture Board of Education.

--- some of the echos of Itosu’s efforts on Okinawa

1929 – Karate became an official part of the curriculum at the Naha Commercial School, with Miyagi Chojun as the instructor.

1984 – The Okinawa Board of Education updated its manual for teaching Karate-do in schools. The manual was compiled by Iraha Choketsu, Tamanahu Seiken, Shiroma Seihan, Tetsuhiro Hokama , Sekiguchi Yoshiharu, Nakamatsu Ken, Tanka Kojun, Kadekaru Kiro and Nakandakari Yoshiro. They mand Karate an official part of the curriculum in elementary and junior high schools in Okinawa, and the new Kozai-gata was implemented.

1985 – The President of the Okinawa Prefectural Board of Education set up Karate seminars for Junior High School and High School students. Hokama Tetsuhiro led the firs seminar at Ohira High School.

Extracted from “Timeline of Karate History” by Hikama Tetsuhiro – translated by Charles (Joe) Swift

Source and Translation Notes:

There are many discrepancies in the various histories of Itosu Anko as well as many inconsistencies between the different translations of the ”10 lessons of Toudi” by Itosu Anko. It is easy to assume any one text is the complete answer, but the actual histories are vague, sources inconsistent and translation always has an element of the translator’s understanding. Not being gifted with the ability to distinguish ‘truth’ I simply assume all are telling the truth as they’ve found it, and all are translating the 10 Lessons as their understanding allows.

 

As all of these sources are from the efforts of individuals I admire, respect and sometimes even know, I cannot simply distinguish between them. My main premise is supported in general by all of them but I’ve selected the history of Itosu as Nagamine reports it and the translation of the 10 lessons of Toudy by Itosu Anko from Mario McKenna’s translation in the Nakasone “Karate-do Taikan”.

For more information about Itosu Anko please read:

 

“Tales of Okinawa’s Great Masters” by Nagamine Shoshin – translated by Patrick McCarthy – Tuttle Publishing 2002

 

“An Overview of Karate-Do” – the translation by Mario McKenna of Nakasone Genwa’s “Karate-Do Taikan” originally published 1938 – Lulu Press 2009

 

“Karate-Do My Way of Life” by Funakoshi Ginchin – Kodansha International Ltd 1975

 

“Tanpenshu” by Funakoshi Ginchin – translated by Patrick & Yuriko McCarthy – IRKRS 2005

 

“Ancient Okinawan Martial Arts – Koryu Uchinadi” translated by Patrick & Yuriko McCarthy - Tuttle Publishing 1999

 

“Shotokan Karate – A Precise History” 1^st edition – Harry Cook 2001

 

“Unante – the Secrets of Karate – 2^nd edition” John Sells – Hawley 2000

“Timeline of Karate History” by Hikama Tetsuhiro – translated by Charles (Joe) Swift

Viewing Rank

When we think of rank in karate too often we think about the belt we wear around our waist.

Rank is a much deeper topic to explore.

A scant 100 years ago there was no rank in karate. Instruction was almost always a personal relationship between you and your instructor and through your effort and their guidance you obtained the abilities you developed.

When karate began the desporia to Japan, the instructors felt a need to make karate fit into the Japanese martial structure and a rank structure was developed similar to the Japanese Judo structure.

 After the conclusion of WWII and Okinawa understanding they were to return to Japanese control in 1972, ranking structure began to enter the Okinawan practice of karate too. 

 What rank means depends on the circumstances around its usage. 

         1 . Rank may define your place in a social structure of training.

         2. Rank may be an incentive to focus your training. 

         3. Rank may be a reward for your past efforts. 

         4. Rank makes it easier for instructors to know what anyone is working on at a given time, useful in large organization settings. 

No one definition really defines rank as many of the above and more might be in play at the same time. Life is continual change and the use of the tool of rank is a way to focus our thinking. When new rank is awarded it should be understood that you haven’t perfected your past but you are now ready for new challenges. 

They may include the following depending on the level of study you are at: 

        1. The responsibility to continue to improve everything you’ve ever studied. 

         2. Your understanding you now have new studies to focus on in addition to everything else, or to put it another way it’s now going to get more challenging/difficult to move ahead. 

         3. Understanding the underlying principles behind the use of kata technique and then learning how to apply those principles across your studies. 

         4 . Learning how to understand the openings a line of attack presents. Learning how to guide an attack into your surprise response. 

         5 . Understanding how to use rank to guide your studies when you no longer have an instructor. Rank is not just a few words on a piece of paper. 

Its not something to be shared with other people, rank is a personal journey that begins anew each day as much as it begins anew with each promotion. 

How do you find meaning in your rank? Look back have you increased your knowledge and ability since your last promotion? In time look back and have you increased your knowledge and ability since the last year? 

Now look back and have you increased your knowledge and ability since the last day? It mattes not if you are or are not promoted. What matters is how you approach your rank.

The most private piece of my studies

A friend (or perhaps fiend) has shared a small piece of my Yang Tai Chi practice from 19 years ago, April 12, 1991. I'm performing the opening of my Yang form.

Today I'm over 30 years into my own practice and in addition to my Isshinryu studies, it remains one of the most fulfilling practices I have undertaken.



Sadly I do not remember the day or the occasion but as the Sutrisno banner is hanging on the wall behind me, the event must be one Sutrsno Sensei was holding.

I'm glad to have the occasion to share a small piece of my art with you.

Kamae - the Entering Wave

If you watch karate kata for the first time, at times you'll see a pause in the kata with a posture being held without movement. This pause is referred to as a Kamae.

Sometimes Kamae is defined as a pause in the kata movement to draw an opponent to attack, and the following movement complements the attack created. Sometimes Kamae is defined as a pause to gather oneself for the following techniques. Sometimes Kamae is defined as a deflection technique. All of which have personal validity depending on the context of the attack.

To me Kamae is the stillness of the water that erupts in Tsunami.

The Great Wave off Kanagawa by Katsushika Hokusai

I see the quiet pause of Kamae formed inside an attack and by forming the Kamae the attacker finds the Tsunami within their own movement. The flow of the Tsunami through the Ocean moves without the water resisting, then when the land appears the power erupts.

It's all a question of angle of entry into an attack and the timing of forming the Kamae with full body alignment so the attack finds resistance before it reaches its own peak.

Force from stillness.

When things Break

Some times no matter how prepared we are things break!

A small barn on my property was damaged on Thursday by the Snow Hurricane we experienced in New Hampshire.

Storms happen and we move on, but when a friend pitches in when the power's out and shares a generator to bring light into the dark, we have a chance to learn what is important.

The arts which are my passion continue, but it the friends we have which are far more important.

If I've learned any one lesson, it is not the skill or knowledge of a person which is most important, it's how they live their life.

Always pick the best people and you cannot fail, and then work to live up to that yourself.

Old Friends

Wow the past month has been a blast with visits with old friends

Several weeks ago Ron Martin (Pennsylvania) and Rich Bernard (Londonderry NH) spent an afternoon at the coffee shop with me talking over old stories from the day. Especially the great diversity of Karate Tournaments from 30 years ago.

Ron Martin and Richie Bernard

Then today I had lunch with Garry Gerossie from Concord NH. Garry sought my program out around 1994 and made sure I met his instructor Sherman Harrill from Carson Iowa. That became a life changing experience for me.


Victor Smith and Garry Gerossie

The stories I could tell can go on for hours, but back once upon a time they weren't stories but live experience, the best kind.

Embrace your friends they last for eternity.

Frost Heaves

When you're new to New England your first February on a bright sunny day with lots of old snow sitting in the forests at the side of the road, the country road you're cruising down suddenly has a new sign stating "Frost Heaves".

You don't know what that means and keep cruising then you find yourself launched up to almost hit your head on your inside roof. Next the car drops your springs are being stressed, your wheels cracking and if you keep going the road becomes a real roller coaster.

Frost heaves occur because the melting snow saturates the ground, and then freezes thrusting the frozen ground upward. The results are a washboard effect on the roads. By custom the local towns know which roads are more likely to be broken and post the signs as warnings.

To survive the frost heave you have to drive slower, look closer, work for a more even controlled driving experience.

In our lives as a martial artist 'Frost Heaves' are also a guaranteed experience. Whether from illness, work responsibilities, family needs, or any other issue, these events cause our training to become very bumpy, and the bouncing around from each event can cause us to loose our footing.

We need to take a lesson from our driving experience. When frost heaves are upon us we should slow down, observe what's happening closely, and try to find an even road through the travail.

Training for life is not always an even pace. Training goes up, it falls down, turns sideways, goes backwards, and continues to change constantly . You can't deal with those bumps by blasting forward full speed.

You must work to provide. Your family is more important than anything. Illnesses are always a drag but in each case if you slow down, but not stop, your training you can level your ride and wait for smoother roads to then pick up the speed.

We can't control the frost heaves in our lives, but we can work to find a level slower path through them.